BS  1171  .W42  1896 
Weidner,  Revere  Franklin, 

1851-1915. 
Biblical  theology  of  the  Old 


T /^a  i-  om/^rTii- 


BIBLICAL  THEOLOGY 


OF  thp: 


OLD  TESTAMENT 


BASED  ON  OEHLER. 


BY 


REVERE  FRANKLIN  WEIDNER,  D.  D.,  LL  D. 

Professor  of  Dogmatic  Theology  in  the  Chicago  Lutheran  Theological  Seminary; 

Author  of  "Studies  in  the  Book^\  "Commentary  on  Mark",   "Biblical 

Theology  of  the  New  Testament",   "  Theological  Encyclopcedia" , 

"An  Introduction  to  Dogmatic  Theology",  "Netv  Testament 

Greek  Method",  "Christian  Ethics",  etc. 


SECOND  EDITION,  REVISED  AND  ENLARGED. 


FLEMING  H.  REVELL  CO., 

NEW  YORK.  CHICAGO.  TORONTO. 


<-J 


c? 


Copyright  1896, 

BY 

REVERE    FRANKLIN    WEIDNER. 


PREFACE  TO  THE  FIRST  EDITION, 


Biblical  Theology  is  one  of  the  more  recent  branch- 
es of  Theology.  Our  older  theologians  did  not  dis- 
tinguish between  Dogmatic  and  Biblical  Theology. 
During  the  whole  development  of  Church  doctrine  down 
to  the  middle  of  the  present  century,  no  distinct  line 
w^as  drawn  between  the  essential  contents  of  revela- 
tion as  they  are  laid  down  in  the  Scriptures  and  the 
doctrinal  formulas  elaborated  from  them ;  and  still 
less  were  the  successive  stages  of  revelation  and  the 
types  of  doctrine  which  are  presented  in  Scripture,  rec- 
ognized. The  Bible  was  supposed  to  attest  equally, 
in  the  Old  and  New  Testaments,  the  truths  which  the 
Church  has  accepted  as  doctrines,— the  Old  Testament 
being  used  in  all  its  parts,  just  like  the  New  Testa- 
ment, for  proofs  of  doctrine. 

But  our  modern  theologians  maintain  that  the  Old 
and  New  Testament  stand  to  each  other  in  the  rela- 
tion of  preparation  and  fulfilment,— that  their  unity 
must  not  be  understood  as  identify,— that  the  Old 
Testament  itself  acknowledges  that  the  manifestation 
of  God's  kingdom  at  that  time  was  imperfect  and 
temporary,— that  still  more  distinctly  does  the  New 
Testament  emphasize  the  difference  from  the  Old  which 
subsists  within  the  unitv  of  the  two  Testaments,— 


IV  PREFACic. 

that  the  eternal  counsel  of  salvation,  although  an- 
nounced by  the  prophets,  is  nevertheles^not  complete- 
ly revealed  till  after  its  actual  realization,— that  the 
tuition  of  the  law  reached  its  goal  in  the  grace  and 
truth  of  Christ,— that  the  unity  of  the  Old  and  New 
Testament  must  not  be  conceived  of  as  an  identitj^  of 
doctrine,  but  as  a  gradually  advancing  process  of 
development  of  doctrine,— that  in  setting  forth  the 
doctrines  of  the  Bible  systematically  we  must  recog- 
nize the  general  development  which  revelation  passes 
through  in  Scripture  itself, —and  that  the  old  atomistic 
system  of  Scripture  proof  must  be  superseded  by  one 
which  shows  that  the  truths  of  salvation  formulated 
in  doctrinal  statements  are  the  result  of  the  whole 
process  through  which  revelation  has  passed. 

We  distinguish,  therefore,  between  Biblical  Theology 
and  Systematic  Theology.  For  Christian  Dogmatics 
or  Systematic  Theology  is  a  historico-philosophical 
science,  in  which  the  results  of  historical  exegesis  are 
unified  and  systematized.  It  is  the  sum  of  the  truths 
embraced  in  the  Christian  faith  in  their  organic  con- 
nection ^dth  the  facts  of  religious  consciousness.  Bib- 
lical Theology,  on  the  other  hand,  has  for  its  aim  to 
represent  the  religious  ideas  and  doctrines  which  are 
contained  in  the  Bible,  and  is  a  purely  historical  dis- 
ciphne.  Systematic  Theology  takes  the  results  of 
Biblical  Theology  for  granted,  and  works  with  them 
as  its  material.  Some  even  go  so  far  as  to  distinguish 
between  Bibhcal  Theology  and  Bibhcal  Dogmatics,  in 


PREFACE.  V 

which  the  former  has  to  do  with  the  variety  of  bibU- 
cal  forms  of  teaching,  and  the  latter  with  the  examina- 
tion of  the  doctrines  and  ideas  of  the  sacred  writers 
which  BibUcal  Theology  brings  out  and  with  their 
presentation  in  a  systematic  form.  According  to  this 
view,  Christian  Dogmatics  or  Systematic  Theology 
must  be  based  upon  Biblical  Dogmatics,  which  again 
must  be  based  upon  the  results  of  Biblical  Theology. 

Of  late  Systematic  Theology  has  been  somewhat 
neglected  in  certain  parts  of  the  Protestant  w^orld, 
and  indeed  has  fallen  into  disrepute,  more  stress  being 
laid  upon  the  results  of  Biblical  Theology.  We  are 
told  that  in  Systematic  Theology  we  have  the  deduc- 
tions and  speculations  of  men  while  in  Biblical  The- 
ology we  have  the  pure  teaching  of  the  Word  of  God. 
But  let  us  not  forget  that  the  man  who  takes  up  the 
Bible  now  without  reference  to  what  has  been  done 
towards  its  elucidation  in  the  past,  and  without  being 
guided  by  the  development  of  doctrine,  is  exactly  as 
foolish  as  the  man  who  w^ould  undertake  to  take  up 
any  branch  of  science  without  regard  to  what  has 
been  done  before. 

Biblical  Theology  naturally  divides  itself  into  that 
of  the  Old  Testament  and  that  of  the  New,  and  there 
is  no  discipline  of  theological  science  which  is  more 
important,  and  on  which  more  depends.  Our  aim,  in 
this  work,  is  to  present  in  a  concise  and  still  full  form 
the  Theology  of  the  Old  Testament.  No  one  can  pre- 
sent such  a  theology  in  its  fullness  and  scientific  preci- 


PREFACE. 


sion  unless  he  has  repeatedly  gone  over  all  the  Books 
of  the  Old  Testament  with  this  special  object  in  view. 
It  implies  a  critical  and  exegetical  study  of  the  Hebrew 
original,  and  the  results  of  such  close  exegetical  stud}^ 
would  onl}^  take  their  proper  shape  after  years  of 
study.  Though  the  writer  for  the  last  twelve  years 
has  paid  especial  attention  to  thestudy  of  the  Hebrew 
Scriptures,  and  has  studied  in  course,  all  the  books  of 
the  Old  Testament,  and  has  had  the  great  privilege  of 
lecturing  on  the  most  important  of  them  during  the 
last  four  years  to  his  theological  classes,  and  has  dur- 
ing all  this  time  been  accumulating  material,  still 
when  the  question  arose  of  presenting  the  Theology 
of  the  Old  Testament  in  a  scientific  form,  the  writer 
deemed  it  best  to  rewrite  the  work  of  the  Master  of 
this  branch  of  Theology,  hoping  in  this  way  to  con- 
tribute most  to  a  more  exact  knowlege  of  the  doctrines 
of  the  Old  Testament. 

Since  the  first  appearance  of  "The  Theology  of  the  Old 
Testament"  hj  Gustav  Friedrich  Oehler  in  1873,  it  has  de- 
servedly been  regarded  as  the  most  important  work 
on  this  subject,  and  it  is  a  question  whether  it  ever 
will  be  superseded.  The  author  had  especial  gifts  and 
qualifications  for  this  branch  of  theology,  and  his 
rank  as  an  expositor  of  the  Old  Testament  is  very 
high.  For  thirty  years  he  lectured  on  this  subject, 
and  almost  every  topic  presented  in  his  system  has 
been  most  elaborately  treated  by  him  in  the  first  edi- 
tion of  Horzog's  Real'Encyklopcedie  (1854-1868),  and 


PREFACE.  VII 


of  such  excellence  were  these  articles  that  they  have 
been  retained,  Avith  scarcely  any  changes,  in  the  second 
edition  of  this  work.  In  his  Theology  of  the  Old  Testa- 
ment Oehler  incorporated  the  latest  results  of  his  re- 
searches and  those  who  have  repeatedly  studied  his 
work  are  surprised  at  his  erudition  and  the  exegetical 
skill  that  he  displays.  To  a  large  extent  this  book 
takes  the  place  of  a  critical  commentary.  For  several 
years  the  writer  has  used  this  work  as  a  text-book  in 
his  class-room,  and  has  learned  to  appreciate  its  great 
merits.  But  there  are  serious  objections  to  its  use  as 
a  text-book,  especially  on  account  of  its  fulness  of 
treatment,  as  the  work  is  better  adapted  for  a  book 
of  reference  for  the  scholar  and  pastor. 

The  attempt,  therefore,  has  been  made  to  reproduce 
this  valuable  work  for  use  in  the  class-room,  and  for 
private  students.  It  is  an  abridgment,  and  yet  it  is 
more.  It  aims  at  condensation,  and  yet  seeks  to  give 
all  that  is  of  importance  in  Oehler's  original  work. 
Those  who  have  had  any  experience  in  work  of  this 
kind  know  how  difficult  it  is  to  condense  and  reproduce 
without  omitting  what  is  important.  We  would  call 
special  attention  to  the  scripture  references.  The 
plan  has  been,  after  careful  study  of  all  the  passages 
cited  by  Oehler,  to  select  the  most  important,  and 
these  references  are  made  to  conform  to  the  English 
Version.  We  have  made  constant  use  of  the  excellent 
edition  published  by  Funk  and  Wagnalls,  under  the 
editorial  supervision  of  Dr.  Day  of  Yale   Divinity 


Vill  PREFACE. 

School,  and  take  this  occasion  of  recommending  this 
edition  which  is  superior  to  the  Edinburgh  edition 
(save  in  typography,  the  type  being  smaller),  and  in 
several  respects  even  to  be  preferred  to  the  original 
second  edition  of  the  German. 

As  is  well-known,  in  such  a  large  field  of  research, 
where  the  task  is  so  great  and  difficult,  there  will  be 
differences  of  opinion  as  to  the  interpretation  of  diffi- 
cult passages.  Even  our  most  conservative  theolog- 
ians reach  different  results.  And  although  Oehler 
represents  the  most  conservative  tendency  of  the  Lu- 
theran Theology  of  Germany,  still  there  are  various 
points  on  which  the  writer  differs  with  him.  In  all 
such  cases  Oehler's  views  are  distinctly  stated,  but 
the  position  of  the  writer  is  also  indicated.  But  in 
almost  all  cases  Oehler  has  been  allowed  to  speak  for 
the  ^mter,  so  that  what  is  here  presented  is  the  view 
that  the  writer  himself  holds  of  the  truths  as  present- 
ed in  the  Old  Testament. 

R.  F.  W. 

Ascension  Day,  June  3, 1886. 


PREFACE  TO  THE  SECOND  EDITION, 


For  several  years  this  abridged  reproduction  of 
Oehler's  Theology  of  the  Old  Testament  has  been  out  of 
print,  as  no  time  could  be  found  for  a  careful  revision. 
A  renewed  study  of  the  whole  subject  during  the  last 
few  years  has  only  deepened  the  conviction  of  the 
writer  that  no  new  light  pertaining  to  the  true  the- 
ological meaning  of  the  Old  Testament  can  come  from 
the  new  theories,  or  so  called  discoveries,  emerging 
from  the  fertile  minds  of  our  negative  Old  Testament 
critics.  On  the  appearance  of  the  first  edition  of  this 
work  inquiries  were  made  why  more  attention  had 
not  been  paid  to  the  results  obtained  by  the  literary 
analysis  of  the  Old  Testament.  The  answer  then  as 
now  is  simply  thi-s— these  theories  have  not  been  estab- 
lished, they  are  in  fact  nothing  but  speculations.  We 
grant  that  there  has  been  a  most  remarkable  display 
of  minute  scholarship  on  the  part  of  these  critics,  in 
the  discussion  of  words  and  phrases  in  which  they 
have  often  lost  themselves,— but  after  all,  the  most  of 
it  is  mere  fanciful  conceit.  A  scientific  presentation  of 
their  marvelously  compHcated  theories,  divergent  as 
they  are,  is  to  most  thoughtful  persons,  a  sufficient 
answer,  and  a  demonstration  of  their  falsity.    It  is 


2  PEEFACE. 

positively  refreshing  to  read  some  of  the  works  of 
these  critics  and  to  come  in  contact  with  such  posi- 
tiveness  of  assertion  and  self-confidence  in  dissecting 
passages  and  books,  the  like  of  which  has  never  been 
equalled  in  the  whole  realm  of  literary  criticism.  In 
nearly  all  cases  their  an  alysis  is  subjective  and  opinion- 
ated and  rests  upon  certain  preconceived  views  which 
have  no  settled  and  sure  basis.  For  several  years  this 
negative  school  has  been  making  rapid  progress,  but 
the  tide  of  battle  is  turning  in  Germany,  in  England, 
and  in  this  country.  We  need  but  refer  to  the  labors 
of  Zahn,  Rupprecht,  and  the  writers  in  the  Beweis  cfes 
Glaubens,  in  Germany, — ^to  the  works  of  Cave,  Douglas, 
Ellicott,  Girdlestone,  Leathes,  Sayce,  and  Lias,  in 
Great  Britain,— and  to  the  writings  of  Green,  in  this 
country. 

We,  therefore,  still  maintain  tha^t  Oehler's  Biblical 
Theology,  the  third  German  edition  of  which  appeared 
in  1891,  has  not  been  superseded,  and  that  what  w^e 
said  concerning  it  in  the  preface  to  the  first  edition  of 
this  present  work,  still  holds  true.  In  this  second 
edition  we  have  aimed  to  make  this  abridgment  still 
more  serviceable  to  students  by  a  careful  revision  of 
the  whole,  and  by  appending  an  analysis  to  each  sec- 
tion, thus  also  conforming  it  to  my  Biblical  Theology  of 
the  New  Testament.  In  the  Appendix  we  have  aimed  to 
give  the  best  select  literature  of  the  subject  up  to  date. 
The  analytical  Index  has  been  newly  prepared  and 
much  enlarged,  and  can  be  also  used  by  students  in 


PREFACE.  3 

reviewing  for  examination.  I  am  greatly  indebted  to 
the  Rev.  R.  Morris  Smith  for  the  care  with  which  he 
has  read  the  final  proof-sheets. 

R,  F.  W. 

CHICAGO    LUTHEBAN   THEOLOGICAL   SEMINARY. 

Reformation  Day,  Oct.  31, 1836. 


CONTENTS. 


INTRODUCTION. 

Bection.  Page, 

1.  Summary  of  the  Introduction 17 

2.  Definition  of  Old  Testament  Theology 17 

3.  Relation  to  other  Old  Testament  Branches 18 

4.  Sources  of  Old  Testament  Theology 21 

5.  Old  Testament  Theology  considered  from  a  Christian 
Theological  Standpoint 22 

6.  The  Biblical  Idea  of  Revelation 23 

7.  The  Gradual  Progress  of  Revelation 24 

8.  The  Relation  between  the  Old  and  New  Testaments...  25 

9.  How  the  Early  Church  and  the  Middle  Ages  regarded 

the  Old  Testament 26 

aO.    The  View  held  in  the  Age  of  the  Reformation 27 

'11.    The  View  held  by  the  Older  Protestant  Theologians. . .  28 

12.  The  View  held  during  the  Eighteenth  Century 29 

13.  Rise  of  a  Biblical  Theology  distinct  from  Dogmatic...  30 

14.  Theological  View  of  the  Old  Testament  in  recent  Lit- 
erature   30 

15.  Characteristics  of  the  Historico-Genetic  Method 32 

16.  Divisions  of  Old  Testament  Theology 33 

PART  I. 

MOSAISM. 
SECTION  I. 

THE  HISTORY  OF  REVELATION  FROM   THE  CREATION  TO  THE  OCCUPA- 
TION OF  CANAAN. 

17.  Division  of  this  History 37 

CHAPTER  I. 

THE  PRIMEVAL  AGE. 

13.    The  Account  of  the  Creation 37 

19.  The  Origin  of  Evil 39 

20.  The  First  Offering 40 


)  CONTENTS. 

CHAPTER  II. 

THE  SECOND  AGE  OF  THE  WORLD. 

21.  Covenant  with  the  World 43 

22.  The  Foundation  of  a  People  of  God 45 

CHAPTER  III. 

THE  TIME  OF  THE  PATEIARCHS. 

23.  Abraham 47  . 

24.  Isaac  and  Jacob 5(|  r 

25.  The  Twelve  Patriarchs 53/ 

CHAPTER  IV.  K 

THE  TIME  OF  MOSES  AND  JOSHUA. 

26.  Condition  of  Israel  in  Egypt 5<B 

27.  The  Course  of  Deliverance  from  Egypt 54 

28.  Educational  Aim  of  the  March  through  the  Wilderness  55 

29.  From  Egypt  to  Canaan 56 

30.  The  Wandering  in  the  Wilderness 57 

31.  Moses  and  the  Book  of  Deuteronomy 58 

32.  Occupation  of  Canaan 60 

33.  The  Promised  Land 6( 

SECTION  II. 

THE  DOCTRINES  OF  MOSAISM. 

34.  Survey 62 

CHAPTER  y. 

THE  MOSAIC  DOCTRINE  OF  GOD.  / 

35.  Survey 63 

36.  The  most  General  Names  of  the  Divine  Being 63 

37.  El-Shaddai 66 

38.  Pronunciation  and  Explanation  of  the  name  Jehovah  6C 

39.  Signification  of  the  Name 67 

40.  Age  and  Origin  of  the  Name 37 

41.  Comparison  of  the  name  Jehovah  with  Elohim  and  El  68 

42.  Attributes  of  God  which  are  derived  immediately  from 

the  Idea  of  Jehovah 69 

43.  The  Unity  of  God 70 

44.  Formal  Definition  of  God  as  the  Holy  One 71 

45.  Fuller  definition  of  the  Idea 73 

46.  Characteristics  connected  with  the  Divine  Holiness : 
Impossibilitv  of  Picturing  God,  Omnipresence,  Spiritu- 
ality   73 


CONTENTS.  i 

47.  The  Divine  Eighteousness,  Faithfulness,  and  Truth....  75 

48.  The  Jealous  God 76 

CHAPTER  VI. 

THE  MOSAIC  DOCTRINE  OF  THE  CREATION  AND  PRESERVATION   OF  THE 

WORLD. 

49.  General  Survey '^8 

50.  Creation  by  the  Word 78 

51.  The  Divine  Spirit  in  the  Creation 79 

52.  On  the  Preservation  of  the  World 80 

CHAPTER  VII. 

THE  MOSAIC  DOCTRINE  OF  DIVINE  PROVIDENCE. 

53.  The  Design  of  Creation  and  its  Realization  through 
Providence 82 

54.  Relation  of  the  Divine  Causality  to  Moral  and  Phys- 
ical Evil 83 

CHAPTER  VIII. 

THE  MOSAIC  DOCTRINE  OF  REVELATION. 

r  55.    General  View 85 

56.  The  Revelation  of  the  Divine  Name 85 

57.  The  Revelation  of  the  Divine  Countenance  and  the  Di- 
vine Glory 86 

58.  The  Divine  Voice  as  a  form  of  Revelation 87 

59.  The  Doctrine  of  the  Angel  of  the  Lord  exegetically 
stated 88 

60.  The  different  Interpretations 89 

61.  Other  points  of  the  Mosaic  Angelology 91 

62.  The  Shekhina 92 

.;  63.    The  Doctrine  of  Miracle 93 

64.    More  exact  Definition  of  Miracle 94 

-  65.    On  the  Spirit  of  God 94 

66.  The  Psychical  States  of  the  Organs  of  Revelation 96 

CHAPTER  IX. 

'THE    MOSAIC   DOCTRINE    OF    THE    NATURE    OF    MAN    IN    ITS  MAIN 
UNCHANGEABLE  FEATURES. 

67.  General  View 98 

68.  TheldeaofMan 98 

69.  Man  in  Relation  to  Sex  and  Race 99 

70.  Body,  Soul,  and  Spirit  as  the  Constituent  Parts  of  Man  101 

71.  The  Heart  and  its  Relation  to  the  Soul 10^ 


I 

^  CONTENTS.  i 

CHAPTER  X.  ' 

THE  ^lOSAIC  DOCTRINE  OF  MAN  WITH  REFERENCE  TO  SIN. 

72.  The  Primitive  State  of  Man 105 

73.  The  Formal  Principle  of  Sin 106 

74.  The  Material  Principle  of  Sin 107 

75.  Sin  as  an  Inclination  and  State 108 

76.  Degrees  of  Sin 109 

CHAPTER  XI. 

THE  MOSAIC  DOCTRINE  OF  DEATH  AND  THE  STATE  AFTER  DEATH,   j 

77.  The  Connection  between  Sin  and  Death 112 

78.  The  Doctrine  of  Mosaism  on  the  Condition  after  Death    118 

79.  The  Condition  of  the  Soul  in  Sheol 115 

SECTION  III. 

THE  ORDINANCES  OF  MOSAISM. 

80.  The  Nature  of  the  Covenant 117 

CHAPTER  XII. 

THE  DIVINE  ELECTION 

81 .  Israel's  Election  as  the  Free  Act  of  God's  Love 118 

82.  Forms  in  which  the  Election  of  the  People  is  expressed    118 

CHAPTER  XIII. 

man's  OBLIGATION. 

83.  The  Servant  of  Jehovah 121 

81.    The  Law 122 

85.  The  Decalogue 123 

86.  The  Division  of  the  Decalogue 125 

87.  The  Historical  Origin  of  Circumcision 126 

88.  Religious  Import  of  Circumcision 126 

CHAPTER  XIV. 

DIVINE  RETRIBUTION. 

89.  Blessing  and  Curse 128 

90.  Apparent  Contradiction  between  Divine  Election  and 

the  Doctrine  of  Retribution 129 

SECTION  IV. 

THE  THEOCRACY. 

91.  The  Idea  of  the  Divine  Kingship 130 

CHAPTER  XV. 

THEOCRATIC  ORGANIZATION  OF  THE  PEOPLE. 

02.    The  Division  into  Tribes 131 


CONTENTS.  9 

93.  The  Mode  and  Meaning  of  the  Representation  oflsrael 

by  theLevites 132 

94.  Official  Functions  and  Social  Position  of  the  Levites..  133 

95.  The  Priesthood 134 

96.  The  High  Priest 136 

CHAPTER  XVI. 

THE  THEOCRATIC  AUTHORITY. 

97.  The  Legislative  Authority 139 

98.  The  Principle  and  Organization  of  the  Administration 

of  Justice 140 

99.  The  Course  of  Justice  and  Punishment 141 

100.  The  Executive  Power 142 

CHAPTER  XVn. 

THE   ORGANIZATION  OF  THE  FAMILY. 

101.  The  Subdivisions  of  the  Tribes 144 

102.  The  Law  of  the  Marriage  Contract 144 

103.  Bars  to  Marriage 145 

104.  The  Dissolution  of  Marriage 146 

105.  The  Relation  of  Parents  to  Children 147 

106.  The  Law  of  Inheritance 148 

107.  Provisions  concerning  the  Preservation  of  the  Family 
Inheritance 149 

108.  The  Avenging  of  Blood 150 

109.  Bondage  in  the  Time  of  the  Patriarchs 151 

110.  The  Regulations  concerning  Hebrew  Servants 152 

111.  The  Position  of  Servants  not  Israelites 152 

SECTION  V. 

THE  MOSAIC  PUBLIC  WORSHIP. 

112.  The  Essential  Character  of  Public  Worship 154 

113.  The  Place  of  the  Word  in  Public  Worship 155 

CHAPTER  XVIII. 

THE  PLACE  OF  WORSHIP. 

114.  The  Requisites  for  a  Place  of  Worship 157 

115.  The  Arrangement  of  the  Mosaic  Sanctuary 158 

116.  The  Meaning  of  the  Sanctuary 159 

117.  The  Sacred  Vessels  in  the  Court  and  in  the  Sanctuary  160 

118.  The  Ark  of  the  Covenant,  with  the  Kapporeth  and  the 
Tables  of  the  Law 162 

119.  The  Cherubim, 163 


10  CONTENTS. 

CHAPTER  XIX. 

THE  ACTIONS  OF  THE  MOSAIC  WORSHIP. 

120.  On  the  Idea  of  OfiferiDgs  in  General 165 

121.  Pre-Mosaic  Sacrifice  and  the  Mosaic  Covenant  Sacrifice  165 

122.  Bloody  and  Bloodless  Offerings 167 

123.  The  Material  of  Animal  Offerings 168 

124.  The  Ingredients  of  the  Vegetable  Offerings 168 

125.  The  Principle  on  which  the  Material  of  Offerings  was 
fixed 169 

126.  The  Ritual  of  Animal  Sacrifice 171 

127.  The  Use  made  of  the  Shed  Blood 172 

128.  The  Burning  of  the  Offering 174 

129.  The  Ritual  of  the  Food-Offering 175 

130.  Various  kinds  of  Offerings  with  reference  to  their  Pur- 
pose   176 

131.  The  Burnt-Offering 176 

132.  The  Peace-Offering 177 

1.33.    The  Ritual  of  the  Peace-Offering 178 

134.  Of  Vows 180 

135.  Nazaritism 181 

136.  The  Theocratic  Taxes 183 

137.  The  Difference  between  the  Trespass-Offering  and  the 
Sin-Offering  with  respect  to  the  End  in  View 184 

138.  The  Ritual  and  Import  of  the  Trespass-Offering 185 

139.  The  Ritual  of  the  Sin-Offering 185 

140.  The  RitualoftheDay  of  Atonement 188 

141.  Signification  of  the  Ritual  and  the  Antiquity  of  the 
Day  of  Atonement 191 

142.  The  Levitical  Purifications 193 

143.  Acts  of  Purification  for  removing  the  Suspicion  of  Guilt  194 

CHAPTER  XX. 

THE  SACRED  SEASONS. 

144.  Survey  of  the  Sacred  Seasons  and  their  Designations..  196 

145.  Reasons  which  determine  the  Times  of  the  Feasts 197 

146.  The  Celebration  of  the  Holy  Days 197 

147.  The  Antiquity  and  Origin  of  the  Sabbath 198 

148.  The  Idea  of  the  Sabbath ,  199 

149.  The  Celebration  of  the  Sabbath 200 

150.  The  New  Moon  Sabbath 202 

151.  The  Sabbatical  Year  and  the  Year  of  Jubilee ,,  201 


CONTENTS.  11 

152.  Import  and  Practicability  of  these  Institutions 203 

153.  The  Passover 204 

154.  Significance  of  the  Feast  of  the  Passover 205 

155.  The  Feast  of  Weeks 207 

156.  The  Feast  of  Tabernacles... 207 

PAKT  II. 

Prophetism. 

SECTION  I. 

THE  DEVELOPMENT  OF  THE  THEOCRACY  FROM  THE  DEATH  OF  JOSHUA 
TO  THE  CLOSE  OF  THE  OLD  TESTAMEN'^'  REVELATION. 

CHAPTER  I. 

THE  TIMES  OF  THE  JUDGES 

157.  Course  of  Events.     Import  of  the  Office  of  Judge 211 

158.  Decline  of  the  Theocratic  Institutions 212 

159.  Religious  Syncretism  of  this  Period 214 

CHAPTER  II. 

FOUNDATION  OF  THE  MONARCHY. 

160.  The  Philistine  Oppression.    Samuel 216 

161.  Nature,  Importance,  and  first  Beginnings  of  the  Pro- 
phetic Office , 217 

162.  The  so-called  Schools  of  the  Prophets 219 

163.  The  Foundation  of  the  Israelitish  Kingdom 220 

CHAPTER  III. 

PERIOD  OF  THE  UNDIVIDED  KINGDOM. 

164.  Saul 221 

165.  David 221 

166.  The  Form  of  Worship  under  David 223 

167.  Solomon.     The  Building  of  the  Temple 225 

168.  Significance  and  Dedication  of  the  Temple 226 

169.  Hebrew  Proverbial  Poetry 227 

170.  Solomon's  External  Organizations 228 

CHAPTER  lY. 

THE  KINGDOM  OF  THE  TEN  TRIBES. 

171.  Preliminary  Remarks 230 

172.  Jeroboam  I.  to  Omri 230 

173.  The  Dynasty  of  Omri 232 


12  CONTENTS. 

174.  The  Prophetism  of  the  Period.     The  Rechabites 233 

175.  The  Dynasty  of  Jehu 234 

176.  From  Zachariah  to  the  Captivity  of  the  Ten  Tribes 235 

177.  Origin  of  the  Samaritans 237 

CHAPTPJR  V. 

THE  KINGDOM  OF  JUDAH. 

178.  Preliminary  Remarks  and  Survey 239 

179.  Rehoboam  to  Jehosaphat , 240 

180.  Jehoram  to  Jotham 240 

181.  Ahaz  and  Hezekiah 241 

182.  Manasseh  and  Amon 243 

183.  Josiah 243 

184.  Profane  History  of  this  Period 244 

185.  Jehoiakim  and  Jehoiachin 244 

186.  Zedekiah.     Fall  of  Jerusalem 246 

187.  Gedaliah  and  the  Remnant  of  the  People 247 

CHAPTER  VI. 

THE  EXILIC  AND  POST-EXILIC  HISTORY  OF  THE  JEWS. 

188.  Condition  of  the  People  during  the  Captivity 248 

189.  Return  of  the  Jews  from  Babylon 249 

190.  The  Period  from  Cyrus  to  Darius  Hystaspes    250 

191.  The  Jews  under  Xerxes 251 

192.  Ezra  and  Nehemiah.     The  Close  of  Prophecy 251 

193.  The  Scribes.     Public  Worship 252 

SECTION  II. 

THE  THEOLOGY  OF  PROPHETISM. 

194.  Summary 254 

CHAPTER  VII. 

THE  DOCTRINE  OF  THE  LORD  OF  HOSTS  AND  OF  ANGELS. 

195.  The  Meaning  of  Jehovah  Sabaoth 254 

196.  The  Host  of  Heaven 256 

197.  The  Host  of  the  Heavenly  Spirits 256 

198.  The  Significance  of  the  Doctrine  of  Jehovah  Sabaoth..  258 

199.  Angels  of  Higher  Order  and  their  Special  Calling 258 

200.  The  Doctrine  of  Satan 260 

CHAPTER  VIII. 

man's  RELIGIOUS  AND  MORAL  RELATION  TO  GOD. 

201.  Distinction  between  the  Ceremonial  and  the  Moral  Law  264 

202.  The  Ruinous  Nature  of  Sin 265 


CONTENTS.  l;]  - 

203.  The  Old  Testament  Form  of  Faitb 2G7 

204.  The  Old  Testament  Exxjerience  of  Salvation 2G8 

SECTION  III. 

OF  PROPHECY. 

CHAPTER  IX. 

THE  PROPHETIC  CONSCIOUSNESS. 

205.  Negative  Propositions 270 

206.  Positive  Propositions 270 

207.  Psychological  Definition  of  the  Prophetic  State  in  An- 
cient Times 272 

208.  View  of  this  Subject  in  the  Older  Protestant  Theology  273 

209.  Continuity  and  Elevation  of  the  Individual  Life  in  the 
Prophetic  State 275 

210.  Prophecy  an  Inward  Intuition 276 

211.  The  Prophetic  State  illustrated  by  Analogies 278 

212.  The  Conceptions  of  Genius  and  the  Natural  Powers  of 
Divination 279 

CHAPTER  X 

OF  PROPHECY. 

213.  Its  Office  in  General 281 

214.  The  Prediction  of  Particular  Events  an  Essential  Ele- 
ment of  Prophecy 281 

215.  The  Peculiarities  of  Old  Testament  Prophecy 282 

216.  Prophecy  and  Fulfiment 284 

SECTION  IV. 

OF  THE  KINGDOM  OF  GOD. 

217.  Survey 288 

CHAPTER  XI. 

THE  PURPOSE  OF  THE  KINGDOM  OF  GOD 

218.  The  Design  of  God's  Kingdom 288 

219.  The  Relation  of  the  Present  to  God's  Purpose 290 

220.  The  Judgment  upon  the  Covenant  People 290 

221.  The  Judgment  upon  the  Heathen  Nations 292 

CHAPTER  XII. 

THE  DELIVERANCE  AND  RESTORATION  OF  THE  COVENANT  PEOPLE. 

222.  The  Restoration  of  Israel  a  Necessary  Event 295 

223.  The  New  Covenant  an  Everlasting  One 29G 


14  CONTENTS. 

224.  other  Features  of  the  Times  of  Eedemption 298 

225.  Death  destroyed 299 

226.  The  Kesurreetion 300 

CHAPTER  XIII. 

THE  ADMISSION  OF  THE  HEATHEN  INTO  THE  KINGDOM  OF  GOD. 

227.  The  Extension  of  the  Kingdom  of  God  in  the  Times  of 
Redemption ." 302 

228.  The  Conditions  under  which  the  Heathen  are  admit- 
ted into  the  Kingdom  of  God 303 

CHAPTER  XIY. 

THE  MESSIAH. 

229.  The  Messianic  Hope 305 

230.  The  Messianic  Psalms 306 

231.  The  Development  of  the  Idea  of  the  Messiah  in  the 
Prophets 307 

232.  The  Office  and  Work  of  the  Messiah 309 

233.  The  Servant  of  Jehovah 310 

234.  The  Messiah  is  the  Atoning  High  Priest 312 

PART  III. 
Old  Testament  Wisdom. 

235.  The  Nature  of  Old  Testament  Wisdom 315 

236.  The  Contents  of  Old  Testament  Wisdom 316 

CHAPTER  I. 

OBJECTIVE  DIVINE  WISDOM. 

237.  The  Personification  of  Wisdom 318 

238.  The  Old  Testament  View  of  Nature 319 

239.  The  Control  of  Wisdom  in  Human  Affairs 319 

CHAPTER  II. 

SUBJECTIVE  HUMAN  WISDOM. 

240.  The  Fear  of  the  Lord  the  Subjective  Principle  of  Wis- 
dom   321 

241.  Practical  Wisdom 322 

242.  The  Ethics  of  the  Proverbs 322 

CHAPTER  III. 

MORAL  GOOD. 

243.  Its  Realization  in  the  Individual  Life 324 

244.  Realization  of  Moral  Good  in  the  various  Social  Spheres    325 


CONTENTS.  15 

CHAPTER  IV. 

THE  ENIGMAS  OF  HUMAN  LIFE. 

245.  The  Enigmas  themselves 327 

246.  The  Struggle  to  solve  the  Enigmas  relating  to  this 
Subject  in  the  Psalms 327 

247.  Solution  of  the  Enigmas  in  the  Book  of  Job 329 

248.  The  Doctrine  of  Immortality  in  the  Book  of  Job 331 

CHAPTER  V. 

THE  SOLUTION  ATTEMPTED  INtHE  BOOK  OF  ECCLESIASTES. 

249.  Standpoint  of  the  Book  of  Ecclesiastes 333 

250.  Moral  Teaching  of  the  Book 334 

Select  Literature 336 

Index 345 


BIBLICAL  THEOLOGY 

OF  THE 

OLD  TESTAMENT. 


INTRODUCTION. 

§  1.    Summary  of  the  Introduction. 

The  Introduction  has  for  its  aim 

1)  To  define  the  Theology  of  the  Old  Testament, 
and  its  relation  to  the  cognate  branches  of  Biblical 
Science ; 

2)  To  present  the  conception  of  the  Old  Testament 
religion  presupposed  in  our  exhibition  of  the  subject, 
together  with  the  scientific  standpoint  of  Old  Testa 
ment  Theology  therebj^  given ; 

3)  To  present  a  brief  history  of  this  branch  of  the- 
ology; 

4)  To  discuss  the  method  of  Old  Testament  Theol- 
ogy, and  present  its  divisions. 

§  2.    Definition  of  Old  Testament  Theology. 

Biblical  Theology^  of  the  Old  Testament  has  for  its 

task  the  historical  exhibition  of  the  religion  contained 

1  "To  the  term  'Biblical  Theology'  we  do  not  attach  any  special 
importance.  It  has  become  current  through  the  works  of  Gabler, 
Schraid,  and  Oehler,  and  it  seems  to  us  decidedly  preferable  to  the 
other  term,  'Biblical  Dogmatics',  which  De  Wette  and  Hagenbach 
defend."    (Schultz,  p.  3.) 


18  INTRODUCTION. 

in  the  canonical  books  of  the  Old  Testament,  accord- 
ing to  its  progressive  development  and  the  variety  of 
the  forms  in  which  it  appears.  It  cannot,  therefore, 
limit  itself  to  the  directly  didactic  matter  in  the  Old 
Testament,  but  must  also  embrace  the  chief  features 
of  the  history  of  the  divine  kingdom  in  the  Old  Testa- 
ment. It  has  to  handle  as  such  whai  is  only  in  germ, 
and  to  show  how  the  Old  Testament,  in  the  narrow- 
ness and  unfinished  state  which  characterizes  in 
many  parts  its  doctrinal  contents,  points  from  itself 
to  something  higher. 

Schultz  defines  Biblical  theology  as  "that  branch  of 
theological  science  which  gives  a  historical  presenta- 
tion of  revealed  religion  during  the  period  of  its 
growth." 

[Analysis:  1)  Aim  of  the  science ;  2)  definition  of  Schultz;  3)  is  a 
historical  science ;  4)  revelation  is  progressive.] 

§  3.    Relation  to  other  Old  Testament  Branches. 

1)  The  study  of  what  is  called  Introduction  to  the  Old 
Testament  precedes  the  study  of  Old  Testament  Theol- 
ogy, but  the  two  stand  to  each  other  in  a  relation  of 
mutual  dependence.  To  the  former  science  we  leave 
all  critical  investigations  as  to  the  authenticity, 
authorship,  and  integrity,  of  the  Old  Testament 
writings.  1 

1  Oehler:  "If  a  critic  takes  a  view^  of  revelation  which  is  far 
from  harmonious  with  the  biblical  one,  and  devises  a  scheme  of 
sacred  history  which  the  history  itself  does  not  acknowledge,  he 
will  from  these  presuppositions  judge  of  the  time  when  these 
books  originated,  and  of  other  things  quite  differently  from  what 
they  themselves  testify.  ...  If  the  Bible  is  the  record  of  Revelation, 
and  if  it  is  only  through  the  Bible  that  the  theologian  receives 
the  impression  of  the  majesty  of  revelation  as  a  mighty  historical 
fact  we  should  expect  of  him  that,  before  he  criticises  the  Bible, 
he  should  first  surrender  himself  to  its  contents  without  precon- 
ceived opinions — should  let  the  revelation  in  its  majesty  work 
directly  upon  him,  in  order,  as  Rothe  (Zur  Dogmatik,  p.  329)  strik- 
ingly expresses  it,  'to  make  it  a  constant  factor  in  the  experience 
of  his  personal  life.'    He  who  has  won  in  this  way  the  conviction 


RELATION  TO  OLD  TESTAMENT  BRANCHES.  19 

2)  Old  Testament  Theology  has  a  part  of  its  con- 
tents in  common  with  Biblical  ArchcBology,  which  latter 
treats  of  the  \vhole  natural  and  social  condition  of 
the  people  of  Israel.  The  discussion  of  ail  purely 
technical  questions,  however,  must  be  left  to  Archse- 
ology,  and  even  in  those  topics  which  are  common— 
the  field  of  morals  and  of  public  worship,— there  must 
be  a  treatment  differing  not  merely  in  fulness,  but  in 
some  measure  also  in  form.  On  all  such  matters 
Biblical  Theology  has  simply  to  take  from  Archseol- 
ogy  its  results  as  accepted  facts. 

3)  There  is  a  close  relation  between  Old  Testament 
Theology  and  Israelitish  History,  and  yet  the  two  branch- 
es are  entirely  distinct.  Old  Testament  Theology  is  bound 
to  reproduce  faithfully,  and  without  admixture  of 
modern  ways  of  looking  at  history,  the  view  which 
the  holy  Scriptures  themselves  give  of  the  purpose  of 
salvation  which  is  carried  out  in  Israel.^     The  History 

that  Holy  Scripture  is  the  truly  witnessing  record  of  the  divine 
purpose  of  salvation,  and  of  the  historical  facts  which  serve  to 
its  realization, — in  the  joyful  consciousness  ol  his  faith  in  revela- 
tion, will  certainly  refuse  to  be  bound  by  human  traditions  con- 
cerning Holy  Scripture,  w^hether  these  originated  with  the  Jewish 
Scribes,  or  with  the  ancient  church,  or  with  our  older  Protestant 
theology,  whatever  be  the  respect  which  he  may  feel  due  to  them; 
but  neither  will  he  surrender  himself  to  a  criticism  in  which  he  can 
everywhere  see  that  it  does  not  rest  upon  the  consciousness  of 
faith  which  Rothe  commends." 

1  Oehler:  "The  history  of  Israel  contains  a  series  of  facts  which 
form  the  basis  of  the  Old  Testament  religion.  If  we  deny  the 
Exodus  of  Israel  from  Egypt,  and  the  giving  of  the  law  from  Sinai, 
the  Old  Testament  religion  floats  in  the  air.  Such  facts  can  no 
more  be  separated  from  the  religion  of  the  Old  Testament  than 

the  historical  facts  of  Christ's  person  from  Christianity Here 

there  must  be  .strife  between  those  who  acknowiege  as  facts  what 
the  Old  Testament  lays  down  as  such,  and  are  consequently  con- 
vinced that  the  thing  believed  w^as  also  a  thing  which  took  place, 
and  between  those  who  see  in  the  Old  Testament  faith  mainly  a 
product  of  religious  ideas,  the  historical  basis  of  which  can  be 
ascertained  only  by  a  critical  process  resting  on  rationalistic  pre- 
suppositions  Whoever  occupies  the  historico-critical  stand- 
point on  this  subject  should  endeavor  to  get  at  the  point  of  view 


20  INTRODUCTION. 

of  Israel,  on  the  other  hand,  has  not  only  to  present 
all  sides  of  the  historical  development  of  the  people  of 
Israel,  but  to  sift  and  vindicate,  by  historico-critical 
research,  the  real  historical  facts  which  the  Theology 
of  the  Old  Testament  reproduces  as  the  contents  of 
faith. 

4)  Biblical  Theology  has  of  necessity  a  close  con- 
nection with  the  Exegesis  of  Scripture.  As  a  necessary 
preliminary  to  our  science,  one  must  study  the  ex- 
pository works  which  deal  with  the  doctrinal  ideas 
of  specially  important  single  books  or  groups  of 
books.  Taken  along  Avith  the  works  which  trace 
single  doctrines  through  all  the  different  Biblical 
books,  such  writings  would,  if  complete,  provide  us 
with  almost  all  the  material  we  require.  We  should 
then  have  the  war]:)  and  the  woof,  out  of  which  we 
could  without  much  trouble  weave  the  web  of  Biblical 
Theology.^ 

5)  This  science  has  also  a  close  connection  with 
Systematic  Theology  (which  includes  the  three  sciences 
of  A]3ologetics,  Dogmatics,  and  Ethics),  for  it  pro- 
vides a  form  of  Scripture  proof  on  a  larger  scale  than 
can  be  got  from  single  texts.  But  Biblical  Theology 
is  distinct  in  form  and  contents  from  S^^stematic  The- 
ology.^  It  is  the  historical  counterpart  of  Dogmatics 

oi  the  Bible  itself  in  its  purity,  without  admixture  of  modern 
views No  criticism  has  as  yet  robbed  of  its  force  the  judg- 
ment of  Herder  respecting  the  history  of  the  Old  Testament:  'A 
thing  of  that  kind  cannot  be  invented;  such  history,  with  all 
that  depends  on  it,  and  all  that  is  connected  with  it— in  short, 
Buch  a  people  cannot  be  a  fiction.  Its  yet  uncompleted  providen- 
tial guidance  is  the  greatest  poem  of  the  ages,  and  advances 
probably  (we  say  certainly,  on  the  ground  of  Rom.  11:  25,  26)  to 
the  solution  of  the  mysterious  riddle  of  the  world's  history.' " 

1  SeeSchultz:  p.  4. 

2  Schultz:  "No  result  of  0.  T.  Theology  can  become  a  constitu- 
ent part  of  Systematic  Theology  till  its  further  development  in 
Christianity  has  been  recognized,  in  other  words,  except  through 
the  medium  of  N.T.  Theology,— for  there  is  not  a  single  Christian 


SOURCES  OF  OLD  TESTAMENT  THEOLOGY.  21 

and  Ethics,  not  their  substitute,  and  precedes  the 
study  of  Dogmatics.  We  may  also  add  that  Dog- 
matic Theology  should  balance  and  correct  Biblical 
Theology,  first,  because  the  latter,  as  a  rule,  is  based 
only  upon  certain  parts  of  Scripture,  and  its  method 
is  fractional,  and  secondly,  because  it  is  more  easy 
to  introduce  subjective  individual  opinions  into  a 
part  of  the  Bible,  than  into  the  whole  of  it.^ 

6)  Biblical  Theology,  therefore,  lies  wholly  within 
the  circle  of  historical  theology  and  has  a  well-defined 
province  of  its  own,  and  is  one  of  the  most  indispens- 
able branches  of  theological  science. 

7)  As  Old  Testament  Theology  must  report  what 
men  in  the  Old  Testament  believed,  in  what  faith  they 
lived  and  died,  as  it  has  to  exhibit  the  history  of  rev- 
elation and  to  reproduce  the  view  which  Holy  Script- 
ure itself  has,  we  have  nothing  to  do  with  ethnological 
and  geographical  research,  and  with  attempts  of 
harmonizing  the  Old  Testament  history  of  creation 
and  other  things  of  this  kind  with  the  propositions 
of  the  newer  physical  sciences. 

[Analysis:  1)  Its  relation  to  Biblical  Introduction;  2)  the  true 
Biblical  critic;  3)  its  relation  to  Biblical  Archaeology;  4)  to  Sa- 
cred History;  .5)  Negative  Higher  Criticism;  6)  Biblical  Theology 
closely  related  to  Exegesis;  7)  to  Systematic  Theology;  8)  is  a 
historical  science;  9)  does  not  aim  to  reconcile  science  and  the- 
ology.] 

§  4.    Sources  of  Old  Testament  Theology. 

These  sources  must  be  limited  to  the  books  of  the 
0/d  Testament  Canon  as  received  by  the  Scribes  in 
Palestine,  acknowledged  by  the  Protestant  Church, 
thus  excluding  the  Old  Testament  Apocrypha.  That 
the  Canon  of  the  Protestant  Church  is  that  of  the 

conception  but  has  its  roots  in  the  O.  T.,  and  which  Christianity 
does  not  set  in  a  new  light,— and  not  till  then  is  it  rendered  per- 
fect (p.  6). 
1  See  Weidner,  Introduction  to  Dogmatic  Theology.  2nd  ed.,  p.  37, 


22  INTRODUCTION. 

Judaism  of  Palestine,  as  established  in  the  last  centu- 
ry before  Christ,  and  then  re-sanctioned  after  tempor- 
ary hesitation  at  the  Sanhedrim  in  Jamnia  about  a.  d. 
90,  is  not  disputed.  According  to  the  declarations  of 
Christ  in  Luke  24:  44;  Matt.  11: 13, 14,  and  the  whole 
Apostolic  doctrine,  there  can  remain  no  doubt  as  to 
where  the  Old  and  New  Testaments  are  connected, 
since  even  the  beginning  of  the  New  Testament  history 
of  revelation  attaches  itself  directh'  to  the  close  of  Old 
Testament  prophecy  in  Malachi  (Matt.  11:  13,^  14). 

[Analysis:  1)  The  Old  Testament  the  only  source;  2)  the  Protes- 
tant Church  accepts  the  Canon  of  the  Jevrs.] 

§  5.    Old  Testament  Theology  considered  from  a  Ch»'istian 
theological  standpoint. 
The  view  we  have  of  the  Theology  of  the  Old  Testa- 
ment is  already  expressed  in  the  name  we  give  to  this 
branch  of  theology,  for  we  will  not  treat  simply  of  the 

( Jewish  religion,  but  of  the  divine  revelation  of  the  Old 
Testament,  which  on  the  one  hand  is  fundamentally 
different  from  all  heathen  religions,  and  on  the  other 
forms  the  preliminary  stage  to  the  revelation  of  the 
New  Testament,  which  is  witli  it  comprehended  in  one 
divine  economy  of  salvation.^  The  entire  Old  Testa- 
ment remains  a  sealed  book,  if  we  fail  to  see  that  the 

,  subduing  of  the  natural  character  of  the  people  is  the 

whole  aim  of  the  divine  tuition. 

1  Oehler:  "The  view  of  the  Old  Testament  which  is  now  promi- 
nent and  which  claims  that  it  seeks  to  understand  the  Old  Testa- 
ment historically,  is,  that  Israel  by  virtue  of  a  certain  genius  tor 
,  religion  was  more  successful  in  the  search  of  true  religion  than 
the  other  nations  of  antiquity,  and  soared  higher  than  the  rest 
toward  the  purest  divine  thoughts  and  endeavors Yet,  al- 
though individual  contributions  made  to  the  matter  of  0.  T.  the- 
ology h'om  this  standpoint  have  great  value,  the  0.  T.  can  never 
be  historically  understood  in  this  way.  Does  even  a  single  page 
of  the  0.  T.  agree  with  this  view,  by  which  Israel  is  represented 
as  a  i)eo])le  of  such  genius  in  the  production  of  religious  thought, 
and  the  0.  T.  religion  as  a  natural  product  oi  the  Israelitish 
spirit?" 


THE  BIBLICAL  IDEA  OF  REVELATION.  23 

[Analysis:  1)  The  revelation  of  the  O.  T.  differs  from  heathen 
religions;  2)  is  closely  related  to  the  N.  T.;  3)  the  modern  critical 
view  of  the  O.  T.;  4j  but  the  O.  T.  religion  is  not  a  natural 
product  ot  Israel.] 

§  6.    The  Biblical  Idea  of  Revelation.   General  and  Special 
Revelation. 

The  Biblical  idea  of  Revelation  has  its  root  in  the 
idea  of  Creation.  The  production  of  different  classes 
of  beings  advances  teleologically,  and  reaches  its  goal 
only  when  God  has  created  man  in  his  own  image.  In 
this  progression  the  foundation  of  revelation  is  laid. 
For  revelation  is,  in  general,  God's  witness  and  com- 
munication of  Himself  to  the  Avorld  for  the  realiza- 
tion of  the  end  of  Creation  and  the  re-establishing  of 
the  full  communion  of  man  with  God.i  God  testifies, 
partly  in  nature  and  the  historical  guidance  of  man- 
kind, and  partly  in  each  one's  conscience,  of  His 
power,  goodness,  and  justice,  and  thus  draws  man  to 
seek  God  (Isa.  40:  21-26;  Jer.  10:  1-25;  Ps.  19:  1 
-6;  94:  8-10). 

The  original  communion  of  man  with  God  destroyed 
by  sin,  is  not  recovered  by  means  of  this  general  reve- 
lation. The  living  God  remains  to  the  natural  man, 
in  all  his  searchings,  a  hidden  God  (Isa.  45:  15; 
Jer.  23:  18;  John  1:  18).  It  is  only  by  God's  stoop- 
ing to  man  in  personal  testimony  of  Himself,  and 
by  the  objective  presentation  of  Himself,  that  a  vital 
communion  is  actually  established  between  God  and 
man.  This  is  the  special  revelation  which  first  appears 
in  the  form  of  a  covenant  between  God  and  a  chosen 
race,  and  the  founding  of  a  Kingdom,  of  God  among 

1  Phllippi :  "God  can  only  place  Himself  in  fellowship  with  man 
through  revelation.  .  .  In  our  Christian  consciousness  we  know 
only  of  two  central  and  fundamental  acts  of  Revelation  on  the 
part  of  God,  the  act  of  Creation  and  the  act  of  Redemption.  i 
(Glaubenslehre  1. 12,13). 


24  INTRODUCTION. 

the  latter  culminates  in  the  manifestation  of  God  in 
the  flesh,  advances  from  this  point  to  the  gathering  of 
a  people  of  God  in  all  nations,  and  is  completed  in  the 
making  of  a  new  heaven  and  a  new  earth  (Isa.  65: 17; 
66:  22;  Rev.  21:  1,  2),  where  God  shall  be  all  in  all 
(1  Cor.  15:  28).  The  relation  between  general  and 
special  revelation  is  such,  that  the  former  is  the  contin- 
ual basis  of  the  latter,  the  latter  the  aim  and  com- 
pletion of  the  former. 

[Analysis:  1)  Revelation  has  its  root  in  Creation ;  2)  there  are 
only  two  fundamental  acts  of  revelation;  3)  general  revelation ; 
4)  special  revelation;  5)  the  relation  between  the  two.] 

§  7.    Historical  Character  and  gradual  progress  of  Revela- 
tion.   Its  supernatural  character. 

The  special  revelation  of  God  does  not  at  a  bound 
enter  the  world  all  finished  and  complete,  but  as  it 
enters  the  sphere  of  human  life,  it  observes  the  laws 
of  historical  development  which  are  grounded  in  the 
general  divine  system  of  the  world.  And  because 
revelation  aims  at  the  resto'ration  of  full  communion 
between  God  and  man,  it  is  directed  to  the  whole  of 
man's  life,  and  not  exclusively  or  mainly  to  man's 
faculty  of  knowledge.  Biblical  revelation,  as  here  de- 
fined, is  distinguished  from  the  view  of  the  older 
Protestant  Theology  in  two  respects :  1)  in  the  older 
Protestant  Theology  revelation  was  essentially,  and 
almost  exclusively,  regarded  as  doctrine.  But  Revela- 
tion cannot  possibly  confine  itself  to  the  cognitive 
side  of  man.  Biblical  Theology  must  be  a  theology 
of  divine  facts.  2)  The  Older  Theology  failed  to  recog- 
nize the  general  development  which  revelation  passes 
through  in  Scripture  itself.  The  Bible  was  supposed 
to  attest  equally,  in  the  Old  and  New  Testaments, 
the  truths  which  the  Church  has  accepted  as  doc- 
trines. 


THE  OLD  AND  NEW  TESTAMENTS.  25 

Revelation  makes  itself  known  as  differing  from  the 
natural  revelations  of  the  human  mind,  not  only  by 
the  continuity  and  the  organic  connection  of  the  facts 
which  constitute  the  history  of  salvation,  but  also  in 
its  special  character  (miracle),  which  points  distinctly 
to  a^  divine  causality.  A  miracle  is  revelation  in  the 
form  of  a  divine  act,  prophecy  is  revelation  in  the 
form  of  a  divine  word. 

The  living  experience  of  salvation  is  first  found  com- 
plete on  the  basis  of  the  New  Testament  revelation. 

[Analysis:  1)  Revelation  is  progressive ;  2)  its  aim;  3)  this  pre- 
sentation differs  in  two  respects  from  the  view  of  the  older 
Protestant  theolog^^;  4)  its  difference  from  natural  revelation.] 

§  8.    The  Old  and  New  Testaments  in  their  relation  to  each 

other. 

Revelation  falls  into  two  principal  divisions,  the 
Old  and  the  New  Testament,  which  stand  to  each  other 
in  the  relation  of  preparation  and  fulfilment,  and  are 
thus,  as  a  connected  dispensation  of  salvation,  dis- 
tinguished from  all  other  religions  (Eph.  2:  12).  But 
the  unity  of  the  Old  and  New  Testament  must  not  be 
understood  as  identity.  T\ie  Old  Testament  /Vse// acknowl- 
edges that  the  manifestation  of  God's  Kingdom  at 
that  time  Avas  imperfect  and  temporary,  and,  indeed, 
at  the  very  time  in  which  the  old  form  of  the  theocracy 
was  overthrown,  it  predicted  the  new  eternal  covenant 
w^hich  God  would  make  with  his  people  (Jer.  31:  31- 
34).  vStill  more  distinctly  does  the  New  Testament 
emphasize  the  difference  from  the  Old  which  subsists 
Avithin  the  unity  of  the  two  Testaments.  The  eternal 
counsel  of  salvation,  although  announced  hj  the 
prophets,  is  nevertheless  not  completely  revealed  till 
after  its  actual  realization  (Rom.  16:  25,  26;  1  Pet. 
1:  10-12;  Eph.  1:  9,  10;  3:  5).  The  tuition  of  the 
law  reached  its  goal  in  the  grace  and  truth  of  Christ 


26  INTRODUCTION. 

(John  1:  17;  Rom.  10:  4;  Gal.  3:  24,  25).  In  the 
saving  benefits  of  the  new  covenant,  the  shadow  of 
the  old  dispensation  passes  into  reality  (Col.  2:  17; 
Heb.  10:  1-4);  therefore  the  greatest  man  in  the  old 
covenant  is  less  than  the  least  in  the  kingdom  of 
Christ  (Matt.  11:11). 

[Analysis:  1)  Relation  between  the  Old  and  New  T.;  2)  their 
unity;  3)  their  difference;  4)  aim  of  the  O.  T.] 

§  9.    Theological  View  of  the  Old  Testament  in  the  Early 
Church  and  Middle  Ages. 

Old  Testament  Theology,  as  an  independent  branch 
of  study,  is,  like  Biblical  Theology  in  general,  a  mod- 
ern science.  During  the  whole  development  of  Church 
doctrine  down  to  the  middle  of  the  present  century, 
no  distinct  line  was  dra^Mi  between  the  essential  con- 
tents of  revelation  as  they  are  laid  down  in  the 
Scriptures  and  the  doctrinal  formulas  elaborated 
from  them ;  and  still  less  were  the  successive  stages  of 
revelation  and  types  of  doctrine  which  are  presented 
in  Scripture  recognized.  The  proposition,  "the  New 
Testament  lies  hidden  in  the  Old,  the  Old  Testament 
lies  open  in  the  New,"i  which  is  in  itself  correct,  was 
so  perverted  as  to  be  made  to  mean  that  the  Avliole  of 
Christian  theology,  veiled  indeed,  but  already  fully 
formed,  could  be  shown  to  exist  in  the  Old  Testa- 
ment. 

The  New  Testament  references  to  the  Old  Testament 
are  limited  by  the  occasions  afforded  in  the  Gospel  his- 
tory and  the  apostolic  trains  of  thought,  but  especial- 
ly valuable  for  this  purpose  are  the  Epistle  to  the  He- 
brews and  the  Gospel  of  Matthew.  A  more  sj^stematic 
discussion  of  the  representations  concerning  Christ 
in.  the  Old  Testament  begins  with  the  Epistle  of  Bar- 

-  1  Novum  Testamentura  in  Vetere  latet,  Yetus  Testamentum 
in  Novo  patet. 


THEOLOGICAL  VIEW   OF  THE  OLD  TESTAMENT.  27 

nabas  (71-120  a.  d.),  and  in  Justin's  Dialogue  with 
Tryplio  (died  about  163  a.  d.).  We  may  regard  the 
three  books  (Lib.  xv-xvii)  in  Augustine's  great  work 
De  Civitate  Dei,  as  in  a  certain  sense  the  first  treatment 
of  the  Theology  of  the  Old  Testament.  The  study  of 
the  Old  Testament  in  the  Ancient  Church  reaches  its 
close  with  Gregory  the  Great.  The  cultivation  of 
Biblical  Theology  as  a  historical  science  Avas  not 
possible  under  the  influence  of  the  theology  of  the 
Middle  Ages.  True,  much  detached  matter  valuable 
for  the  Old  Testament  was  brought  to  light  in  the 
Middle  Ages,  and  especially  on  the  Song  of  Solomon, 
in  which  the  M3^sticism  of  the  Middle  Ages  lives 
and  moves,  as  Bernard  of  Clairvaux's  lectures  on 
Canticles  show, — but  this  belongs  not  to  Biblical 
Theology. 

[Analyses:  1)  0.  T.  Theology  a  modern  science;  2)  formerly  no 
stages  of  revelation  recognized:  3)  Augustine;  -4)  the  Middle 
Ages.] 

§  10.    Theological  View  of  the  Old  Testament  In  the  Age  of 
the  Reformation.  , 

TheKeformation  principle  of  the  supreme  authority 
of  Scripture  drew  the  attention  of  theologians  to  the 
Old  Testament  as  w^ell  as  the  New.  To  Johann  Keuch- 
lin  {d.  1522),  the  uncle  of  Melanchthon,  must  be  given 
the  credit  not  simply  of  opening  a  path  for  the  study 
of  Hebrew  in  Germany,  but  also  for  so  firmly  main- 
taining that  it  is  the  duty  of  the  expositor  of  Scripture 
to  go  back  to  the  original  text  expounded  according 
to  its  literal  sense,  and  to  refuse  to  be  dependent  on 
the  Vulgate  and  the  traditional  expositions  of  the 
Church  which  are  connected  with  it. 

The  recognition  of  the  difference  between  the  Law  and 
ihe  Gospel  derived  from  Paul's  Epistles  was  the  first 
thing  that  gave  the  Reformers  a  key  to  the  theological 


^8  INTRODUCTION. 

meaning  of  the  Old  Testament.  They  also  correctly 
recognized,  that  even  in  the  Old  Testament  a  revela- 
tion of  God's  gracious  will  in  the  promise  of  salvation 
goes  side  by  side  with  the  revelation  of  the  demands  of 
the  divine  mil  in  the  law.  Of  all  that  is  connected 
with  this  practical  sphere  in  the  Old  Testament, 
Luther  especially  shows  a  profound  understanding, 
springing  from  a  lively  personal  experience.  In  the 
view  which  the  Reformers  (and  especially  Melanch- 
thon)  were  fond  of  developing,  that  the  Church  began 
in  Paradise  and  continues  throughout  all  time, 
the  whole  emphasis  is  laid  on  the  doctrinal  unity  of 
revelation,  existing  under  all  change  of  outward 
forms.  The  theological  principle  of  exposition  by  the 
analogy  of  faith,  that  Scripture  should  be  explained  by 
Scripture,  is  a  principle  in  itself  perfectly  correct,  and 
to  have  stated  it,  is  one  of  the  greatest  merits  of 
Protestant  theology,  but  the  Reformers  did  not 
properly  apply  it;  the  unity  of  the  Old  and  New 
Testaments  w^as  conceived  of,  not  as  produced  by  a 
gradually  advancing  process  of  development,  but  as 
a  harmony  of  doctrine.  . 

[Analysis:  1)  Reuchlin;  2)  Luther;  3)  Melanchthon;  4)  the 
analogy  of  faith;  5)  the  practical-theological  exposition  of  the 
Reformers  does  not  do  full  justice  to  the  historical  meaning  of  the 
Old  Testament.] 

§  11.    Theological  Conception  of  the  Old  Testment  in  the 
Older  Protestant  Theology. 

The  treatment  of  the  Old  Testament  in  the  older 
Protestant  Theology  Avas  determined  by  the  principles 
just  stated.  The  contents  of  the  Scriptures  were  set 
forth  with  strict  regard  to  the  systematic  doctrines 
of  the  Church,  and  without  respect  to  the  historical 
manifoldness  of  the  Scriptures  themselves.  The  Old 
Testament  Avas  used  in  all  its  parts,  just  like  the  Ncav 


THEOLOGICAL  TREATMENT  OF  THE  OLD  TESTAMENT.  2^ 

Testament,  for  proofs  of  doctrine.  In  opposition  to 
the  Romish  theologians,  especially  Bellarmine,  it  was 
taught  on  the  side  of  Protestants,  that  in  respect  to 
the  fundamental  doctrines,  the  Old  Testament  was  in 
no  Avay  incomplete ;  and  that  these  Avere  only  repeat- 
ed more  distinctly  in  the  New  Testament. 

FAnalysis:  1)  Seventeenth  century  theologians  governed  by  same 
principles;  2)  in  fundamental  doctrines  the  0.  T.  was  m  no  way 
incomplete.] 

§  12.    Theological  Treatment  of  the  Old  Testament  from 
1700  to  1800. 

In  the  Lutheran  Church,  Collegia  Biblica,  or  topical 
lectures  became  common  from  the  end  of  the  seven- 
teenth century  onward.  These  lectures,  which  con- 
tained exegetico-dogmatical  discussions  of  the  most 
important  proof-texts  of  the  doctrines  of  the  Church, 
gave  some  impulse  to  the  study  of  BibUcal  as  dis- 
tinguished from  Doctrinal  Theology,  but  cannot  be 
regarded  as  of  much  consequence.  In  this  connection 
must  be  mentioned  the  influence  of  Spener  (1685— 
1705)  and  of  Bengel  (1687-1751).  The  latter  in- 
sisted on  an  organic  and  historical  conception  of 
biblical  revelation  A\ith  strict  regard  to  the  difference 
of  its  stages.  In  this  connection  we  may  also  men- 
tion the  names  of  Roos,  Burk,  Hiller,  Oetinger,  and 
Crusius,  who  all  have  written  profoundly  on  this  sub- 
ject, though  in  a  plain  and  simple  form. 

The  writings  of  the  apologists  Lardner,  Warburton, 

and  others,   directed    against   EngUsh   Deism,  cton- 

tributed  also  much  important  matter  to  the  biblical 

branches    of    theology,    but   made   little   headway 

against  their  opponents,  because  they  agreed  with 

them  in  placing  the  0.  T.  institutions  on  the  ground 

of  bare  utility. 

[Analysis:  1)  Topical  lectures;    2)  influence   of  Spener;    3)   of 
Bengel;  4)  the  school  of  Bengel ;  5)  the  English  Apologists.] 


30  INTRODUCTION. 

§  13.    Rise  of  a  Biblical  Theology  distinct  from  Dogmatic. 
Treatment  of  the  Old  Testament  by  Rationalism. 

John  Philip  Gabler^  is  regarded  as  the  first  who 
distinctly  spoke  of  Biblical  Theology  as  an  historical 
science.  George  Lorenz  Bauer  (1755-1806)  may  be 
viewed  as  a  leading  representative  of  the  rationalistic 
treatment  of  the  Old  Testament  at  this  period. ^  The 
hints  respecting  a  treatment  of  the  Old  Testament  as 
an  organic  history,  which  had  been  offered  by  Herder 
(1744-1803), 3  were  taken  up  by  De  Wette  (1780- 
1849)  vdth  discriminating  appreciation.  Ewald  (1803 
—75)  in  his  various  works*  has  interwoven  with  his 
narrative  a  full  account  of  the  growth  of  the  Old 
Testament  religion,  but  his  vague  notion  of  revela- 
tion does  not  raise  him  essentially  above  the  ration- 
alistic method  which  he  despises.  Various  attempts 
have  also  been  made  to  throw  light  on  the  narrative 
of  Genesis  and  the  institutions  of  Closes  from  the 
comparative  history  of  religion. 

[Analysis:  1)  G abler;  2)  Bauer;  3)  EAvald.] 

§  14.    Theological  View  of  the  Old  Testament  in  the  most 
Recent  Literature. 

The  first  to  exert  a  decisive  influence  on  the  theolog- 
ical treatment  of  the  Old  Testament  was  Hengst en- 
berg  ((/.  1869).^  The  position  which  Hengst enberg 
first  took  in  treating  the  Old  Testament,  and  which 

1  In  his  academic  oration,  De  justo  discrimine  theologiae  biblicae 
et  dogmaticae,  1787. 

2  He  wrote  on  nearly  all  the  departments  of  Old  Testament 
study. 

3  See  his  Letters  on  the  Study  of  Theology. 

4  History  of  the  People  of  Israel  (8  volumes);  Antiquities  of  Israel 
(1  vol.);  Commentaries  on  the  Prophets  (5  vols.);  Revelation  (1  vol.); 
Old  and  New  Testament  Theology  (1  vol.). 

5  Mainly  by  his  Christology  of  the  Old  Testament.  2Dd  ed.,  1854 — 
57.  (English  trans,  in  4  vols.  Edinburgh,  1854—58.) 


THEOLOGICAL  VIEW  OF  THE  OLD  TESTAMENT.  3l 

he  never  except  partially  relinquished,  is  essential- 
ly that  of  the  old  Protestant  theology;  for  while 
not  accepting  all  the  tenets  of  the  latter,  he 
yet  very  distinctly  aimed  at  finding  all  the 
fundamental  New  Testament  doctrines  in  the  Old 
Testament,  not  in  a  process  of  g^o^^i]h,  but  ready 
made.  The  work  of  Hsevernicki  contains  much  that 
is  good.  Valuable  contributions  to  the  theology  of 
the  Old  Testament  are  found  in  the  works  of  Hof- 
mann, ^  Auberlen, 3Beck,*Delitzsch, ^ and  F. W.Schultz.  ^ 
The  works  of  Herman  Schultz,^  Eiehm,^  and  Piepen- 
bring  ^  contain  a  valuable  collection  of  material  on 
almost  every  topic  connected  with  the  Old  Testa- 
ment, but  are  written  from  the  standpoint  of  the 
modern  critical  and  analytical  view  of  the  Old  Testa- 
ment, according  to  which  the  priestly  legislation  of 
the  middle  books  of  the  Pentateuch  is  a  post-exilic 
production.  1 0  As  suggestive  compends  we  would  rec- 

1  Vorlesungen  ueber  die  Theologie  des  A.  T.  Second  ed.,  with  ad- 
ditions by  Herman  Schultz,  1863. 

2  Weissagung  etc.,  1841—44;  Schriftbeweis,  second  ed.,  3  vols., 
1857—60. 

3  In  his  Divine  Revelation.     Edinburgh,  1867. 

4  Christliche  Lehrwissenschaft.     1841. 

5  Biblical  Psychology.  Edinburgh,  1869;  Old  Test.  Hist,  of  Redemp- 
tion.   Edinburgh,  1881;  Messianic  Prophecies.   Edinburgh,  1891. 

6  In  Zockler's  Handbuch  der  theol.  Wissenschaften. 

1  Alttestamentliche  Theologie.  4th  ed.,  completely  revised,  1889. 
English  transl.  in  2  vols.    Edinburgh,  1892. 

8  Alttestamentliche  Theologie.  Halle  1889.  Compare  also  his 
Einleitung  in  das  A.  T.    2  vols.  1889, 1890. 

9  Theology  of  the  Old  Testament.  Transl.  from  the  French.  New 
York,  1893. 

10  The  position  of  Herman  Schultz  can  be  inferred  from  the  fol- 
lowing quotation:  "Genesis  is  the  book  of  sacred  legend,  with  a 
mythical  introduction.  The  first  three  chapters  of  it,  in  particular, 
present  us  with  the  revelation-myths  of  the  most  important 
kind,  and  the  following  eight  with  mythical  elements  that  have 
been  recast  more  in  the  form  of  legend.  From  Abraham  to  Moses 
we  have  national  legend  pure  and  simple,  mixed  with  a  variety  of 
mythical    elements  which  have  become  almost  unrecognizable. 


32  INTRODUCTION. 

ommend   the  work  of  Sclilottniann,^  and  the  small 

Avork  on  this  subject  which  has  appeared  in  the  Theolo- 

gische  Repetiiorien.-   But  the  most  important  work  on 

this  subject  that  has  as  vet  appeared  is  the  famous 

work  of  Gustav  Fred  rich  Oehler,^   and  it  is  a  question 

Avhether  it  ever  will  be  su]3erseded. 

[Analysis:   1)  The  position  of  Heugstenberg:  2)  HoflFman;   3) 
Delitzscb;  4)  Herman  Schultz;  5)  Scblottmann ;  G)  Oehler.] 


As  a  historical  science.  Biblical  Theology  rests  on 
the  results  of  grammatico  -historical  exegesis,t\ie  business 
of  which  is  to  reproduce  the  contents  of  the  Biblical 
books  according  to  the  rules  of  language,  ^^itli  due 
regard  to  the  historical  circumstances  under  which 
the  books  originated,  and  the  individual  relations  of 
sacred  writers.  Biblical  Theology,  however,  must 
view  the  Old  Testament  in  the  light  of  the  completed 
revelation  of  God  in  Christ  for  which  it  formed  the 
preparation,— must  show  how  God's  saving  purpose, 
fulfilled  in  Christ,  moved  through  the  pi-eliminary 
stages  of  this  history  of  revelation.  Theological 
exegesis,  in  the  right  sense  of  the  word,  is  not  affected 
by  the  fact  that  Stier  and  other  AM'iters  have  brought 
theological  interpretation  into  bad  repute,  by  their 
habit  of  finding  a  second,  third,  and  fourth  subor- 

From  Moses  to  David  we  have  history  still  mixed  with  a  great 
dpal  of  the  legendary,  and  even  partly  with  mythical  elements 
that  are  no  longer  distinguishable.  From  David  onwards  we 
have  history,  with  no  more  legendary  elements  in  it  than  are 
everywhere  present  in  history  as  written  by  the  ancients"' 
(page  31). 

1  Kompendiiim  der  bibl.  Theologie  des  A.  und  X.  T.  Leipsic, 
18S9;  2nded.,189i. 

2  Published  by  Schnltze's  Verlag.  Berlin.  1890. 

3  The  first  German  edition  appeared  in  1873-4;  the  first 
English  edition  in  1874:-5.  1  he  second  German  edition  in  1882; 
Revised  English  edition  by  Day.  1883;  the  first  edition  of  my 
abridgement  in  1886:  and  the  third  German  edition  in  1891. 


DIVISIONS  OF  OLD  TESTAMENT  THEOLOGY.  33 

dinate  and  secondary  sense  in  the  Old  Testament  be- 
sides the  historico-gTammatical  sense. 

[Analysis:  1)  Biblical  Theology  rests  on  grammatico-historical 
exegesis;  2)  the  N.  T.  is  the  true  interpreter  ol  the  0.  T.;  3) 
Scripture  has  not  a  multiple  sense.] 

§  16.   Divisions  of  Old  Testament  Theology. 

The  proper  divisions  are  given  by  the  follo^ving 
considerations :  The  basis  of  the  Old  Testament  re- 
hgion  is  the  Covenant  with  the  chosen  people,  into 
which  God  entered  for  the  accomphshment  of  his  sav- 
ing purpose.  This  covenant,  for  which  the  way  is 
prepared  in  the  first  two  ages  of  the  world,  is  carried 
out  in  two  stages:  1)  The  patriarchal  covenant  of 
promise;  and  2)  The  Mosaic  covenant  of  the  law,  on 
the  basis  of  which  the  theocracy  is  founded.  This 
whole  sphere  may  be  summed  up  in  the  nameA/osa/s/w.^ 

The  second  part  of  Old  Testament  Theology,  which 
w^e  win  briefly  call  Propheiism,  deals  with  those  ele- 
ments in  the  history  of  the  people  of  Israel  from  their 
entrance  into  the  Promised  Land  which  are  important 
for  the  development  of  God's  Kingdom,  considering 
these  as  they  appear  in  the  light  of  prophecy,  and 
also  discusses  the  theology  of  prophecy  itself. 

The  third  division  embraces  Old  Testament  Wisdom, 

1  It  is  not  the  aim  of  a  work  on  Biblical  Theology  to  answer 
the  objections  raised  bv  the  analytical  school  of  Wellhausen, 
Driver,  and  others.  These  critics  may  distribute  the  Pentateuch 
and  Joshua  among  as  many  different  authors  as  they  please,  and 
rearrange  the  whole  Old  Testament  Canon  to  suit  their  own  views, 
still  this  does  not  prove  their  assertions,  and  a  mere  presentation 
of  their  marvelously  complicated  theory  of  the  origin  of  the  Old 
Testament,  to  most  persons  is  a  sufficient  answer,  and  a  demon- 
stration of  its  falsity.  Though  there  has  been  a  remarkable  dis- 
plav  of  minute  scholarship  on  the  part  of  these  critics,  and  their 
positiveness  and  self-confidence  in  dissecting  passages  and  books 
has  never  been  equalled  in  the  whole  realm  of  theological  scholar- 
ship,—most  of  it  is  pure  speculation  and  mere  lanciful  conceit. 
We  write  this  deliberately  with  a  full  acquaintance  of  all  the 
latest  phases  of  this  controversy. 


34  INTRODUCTION. 

which  equally  with  prophecy  has  its  root  in  the  law, 

but  devolops  itself  independently  of  prophecy. 

The  division  of  the  Old  Testament  Canon  into  Law, 

Prophets,  and  Hagiographa,  though  not  entirely  agreeing 

with  this  division,  points  at  least  toward  it. 

[Analysis:  1)  Mosaism;  2)  Prophetism;  3)  Old  Testament  Wis- 
dom ;  4)  the  modern  analytical  view  does  not  affect  this  method 
of  presentation.] 


PART  I 


MOSAISM 


PART  I. 


MOSAISM. 

SECTION  I. 


THE  HISTORY  OF  REVELATION  FROM  THE  CREATION  TO 
THE  OCCUPATION  OF  CANAAN. 

§  17.    Division  of  this  History. 

The  Pentateuch  plainly  distinguishes  four  periods 
in  the  history  of  revelation : 

1)  The  Primeval  Age,  mth  ten  patriarchs,  closing 
with  the  deluge. 

2)  The  second  age  of  the  world,  beginning  with  the 
world-covenant  in  Noah's  time,  also  vnth  ten  genera- 
tions. 

3)  The  .time  of  the  three  great  patriarchs,  begin- 
ning with  the  covenant  of  promise  made  with  Abra- 
ham, and  ending  with  the  sojourn  of  the  chosen  peo- 
ple in  Egypt. 

4)  The  time  of  Moses  and  Joshua,  including  the 
giving  of  the  covenant  of  the  law,  and  the  establish- 
ment of  the  theocracy,  with  its  regulations. 

CHAPTER  I. 

THE  PRIMEVAL  AGE. 

§  18.  The  Account  of  the  Creation. 

The  Old  Testament  begins  with  the  account  of  the 
Creation  of  the  world,  which  is  the  result  of  the  Word 
and  the  Spirit  of  God.    We  have  here,  on  the  thresh- 


38  MOSAISM. 

old  of  the  revelation  of  God  to  man,  an  account  of 
creation  free  from  m^^thological  additions,  and  the 
Bible  narrative,  by  its  simplicity,  its  chaste,  positive 
historical  character,  is  in  sharp  contrast  with  the  fan- 
ciful, allegorical,  intricate  cosmogonies  of  all  heathen 
religions.^ 

Since  God  by  His  Word  calls  all  things  into  being, 
He  is  placed  above  the  beginning  of  all  time  as  the 
eternal  and  absolutely  independent  One;  since  He 
animates  the  universe  by  His  Spirii,  all  dualistic  sepa- 
ration of  God  and  the  world  is  excluded. ^ 

The  production  of  beings  advances  continually  to- 
ward higher  organisms,  and  we  cannot  fail  to  observe 
a  parallel  between  the  first  three  and  the  last  three 
days'  work.  Still  the  divine  creative  power  is  not 
satisfied  till  it  reaches  its  ultimate  end  in  the  creation 
of  man.^ 

The  paragraph  Gen.  2:  4-25  is  by  no  means  a 
second  record  of  creation,  but  shows,  in  supplement- 
ing the  first  chapter,  that  the  earth  was  prepared  for 

1  A  comparison  of  the  early  history  of  the  Bible  with  the  cunei- 
form inscriptions  is  extremely  interesting,both  on  account  of  their 
remarkable  resemblance  and  their  characteristic  difference.  See 
Savce:  Fresh  Light  from  the  Ancient  IVIonuments;  Walsh:  Echoes  of 
Bible  History.  1891. 

3  Cuvier:  "A  sublimer  passage  than  this  from  the  first  word  to 
the  last  never  can  or  will  come  from  a  human  pen,  'In  the  begin- 
ning God  created  the  heaven  and  the  earth.' " 

Murphy  in  his  Commentary  on  Genesis:  "This  simple  sentence  denies 
atheism;  for  it  assumes  the  being  of  God.  It  denies  polytheism, 
and,  among  its  various  forms,  the  doctrines  of  two  eternal  prin- 
ciples the  one  good  and  the  other  evil,— for  it  confesses  the  one 
eternal  Creator.  It  denies  materialism,  for  it  asserts  the  creation 
of  matter.  It  denies  pantheism,  for  it  assumes  the  existence  of 
God  before  all  things,  and  apart  from  them.  It  denies  fatalism, 
for  it  involves  the  freedom  of  the  Eternal  Being." 

Delitzsch :  The  creation  which  is  here  intended  is  the  first  begin- 
ning, which  was  not  preceded  by  any  other,  hence  the  creation  of 
the  universe,  which  also  embraces  the  heaven  ol  heavens.  (0.  T. 
Hist,  of  Redemption,  p.  13). 

3  For  further  study  see  Guyot:  Creation,  or  the  Biblical  Cosmog- 
ony in  the  Light  of  Modern  Science.  1884. 


THE  ORIGIN  OF  EVIL.  39 

a  habitation  for  man—a  sphere  for  his  activity,  and  a 
place  for  the  revelation  of  God  to  man.i 

[Analysis:  1)  Biblical  account  of  creation  differs  from  heathen 
cosmogonies;  2)  testimony  of  Cuvier;  3)  deductions  of  Murphy;  4) 
a  progress  in  creation ;  5)  not  two  records  of  creation ;  6)  differ- 
ence between  the  two  accounts.] 

§  19.    The  Origin  of  Evil. 

The  world  as  a  divine  creation  is  good  (Gen.  1: 
31);  every  development  of  life  in  it  is  a  divine  bless- 
ing (Gen.  1:  22,  28);  there  is  no  room  here  for  a 
principle  which,  in  its  original  nature,  is  wicked  and 
inimical  to  God.  Man  is  called  to  be  a  free  being ; 
therefore  a  command  is  given  to  him  for  self-decision 
(Gen.  2:  16),  in  order  that  he  may  pass  from  the  con- 
dition of  innocence  to  that  of  free  obedience.  Man  falls 
under  the  temptation  addressed  to  him  from  with- 
out. ^  Through  sin  the  bond  of  child-like  communion 
with  God  is  broken ;  and  now  man  is  in  a  sense  inde- 
pendent like  God  (Gen.  3:  22);  but  fear  resting  in  the 
feeling  of  guilt,  dominates  from  this  time  forward  his 
position  toward  God  (Gen.  3:  8-10).  The  life  in 
Paradise  with  its  peace  is  forfeited,  and  man  sinks 
henceforth  under  the  service  of  perishable  things  and 
of  death  (Gen.  3:  17-24).  Nevertheless  conscience, 
which  testifies  of  guilt,  shows  also  man's  capability  of 
being  redeemed ;  and  side  by  side  \\ith  the  curse  a 
divine  word  points  forward  to  a  victorious  end  of  the 
conflict  (Gen.  3:  15).  The  seed  of  the  serpent,  which 
by  cunning  overcame  the  woman,  shall  be  vanquished 

1  Delltzsch :  The  difference  between  the  two  accounts  is,  that 
Geu.  1:  1—2:  3  relates  the  origin  of  the  human  race,  and  Gen.  2: 
4— 25  that  of  the  first  man  and  of  the  first  human  pair;  in  the 
former  man  appears  as  the  object  and  end  of  the  line  of  creation, 
in  the  latter  as  the  centre  of  the  circle  of  creation.  (Genesis). 

2  Some  maintain  that  the  fall  of  the  spirit-world  took  place  be- 
fore the  beginning  of  the  six  days'  creation,  placing  it  between 
verses  1  and  2,  of  the  first  chapter  of  Genesis,  and  such  a  view 
cannot  be  confuted,  nor,  on  the  other  hand,  can  it  be  proved, 


40  MOSAISM. 

in  open  combat  by  the  seed  of  the  woman.  Oehler 
maintains,  however,  that  the  older  theology  erred 
when  it  sought  to  find  here  (in  Gen.  3:  15)  the  Mes- 
siah, the  great  destroyer  of  the  serpent,  direct// 
promised,  although  he  is  willing  to  grant  that  it  did 
not  err  in  the  general  conception  of  ,the  thought  in 
the  passage.  1 

[Analysis:  1)  The  origin  of  evil  is  not  in  man;  2)  the  time  of  the 
fall  of  Satan;  3)  the  effect  of  sin;  4)  man's  capability  of  being  re- 
deemed; 5)  Delitzsch  lays  stress  on  four  points;  6)  Oehler's  ex- 
planation of  Gen.  3.  15;  7)  the  exposition  of  Delitzsch.] 

§  20.  The  First  Offering.  Cainites  and  Sethites.  Tradition 
of  the  Flood. 
The  first  offering  (Gen.  4)  is  not  to  be  regarded  as  a 
proper  sin-offering,  but  rather  an  offering  of  supplica- 
tion as  well  as  of  gratitude,  or,  in  a  wider  sense  of  the 
Avord  we  may  designate  it  a  propitiatory  offering."^    The 

1  Delitzsch :  We  must  hold  fast  to  the  following  as  .realities:  1) 
that  there  was  a  demoniacal  evil  one,  before  evil  had  taken  posses- 
sion of  man  ;_2)  that  the  demoniacal  evil  one  was  the  power  of 
temptation  before  which  man  fell;  3)  that  God  after  mankind 
had  fallen  punished  them,  but  at  the  same  time  opened  a  way  of 
salvation,  by  which  they  could  again  secure  communion  with 
God:  4)  that  he  placed  before  them  in  prospect  the  victory  over 
that  power  of  temptation  through  which  they  had  lost  the  com- 
munion with  God  in  Paradise.  (Messianic  Prophecies,  1891,  p.  32). 

On  Gen.  3:  15  Delitzsch  says:  The  entire  history  and  order  of 
salvation  are  unfolded  in  the  protevangelium.  Like  a  sphinx,  it 
crouches  at  the  entrance  of  sacred  history.  Later  in  the  period  of 
Israelitish  Prophecy  and  Chokhma,  the  solution  of  this  riddle  of 
the  sphinx  begins  to  dawn ;  and  it  is  only  solved  by  Him  through 
whom  and  in  whom  that  has  been  revealed  towards  which  this 
primitive  prophecy  w^as  aimed.  (Idem,  p  37).  Again:  The  mur- 
der of  Abel  by  Cain  is  the  first  bruise  in  the  heel  which  the  seed  of 
the  woman  suffers  from  the  seed  of  the  serpent.  (0.  T.  Hist,  of 
Redemption,  p.  30). 

2  Abridged  from  Delitzsch:  1)  Sacrifice  in  its  origin  is  not  the 
satisfaction  of  a  divine  command,  but  of  an  inward  need;  2)  the 
sacrifice  is  in  all  its  kinds  a  gift,  an  offering.  It  is  founded  in  the 
consecration  (sacratio),  and  is  completed  in  the  oblation  (oblatio); 
3)  it  IS  the  first  step  in  the  re-estabhshment  of  the  original  rela- 
tion between  man  and  God  on  the  one  side,  and  the  natural  world 
on  the  other,  occupying  with  reference  to  both  a  mediatorial  rela- 
tion; 4)    the  bloody  offering   contains  the  expiator;y  element, 


THE  FIRST   OFFERING.  41 

difference  in  the  nature  of  the  offerings  was  due  to  the 
difference  of  the  employments  of  the  tAvo  brothers; 
so  that  the  reason  that  Abel's  offering  pleased  God, 
was  not  that  it  was  a  bloody  sacrifice.  The  reason  can 
only  be  found  in  the  different  states  of  heart  of  the  two 
offerers.  This  is  indicated  in  Gen.  4:  3,  where  it  is 
evident  that  Abel  made  choice  of  the  best  to  express 
his  gratitude,  while  Cain  offers  his  gift  of  the  fruit  of 
the  ground  without  selection. 

At  the  very  opening  of  the  Bible,  therefore,  empha- 
sis is  laid  upon  the  pious  disposition  of  the  one  making  the 
sacrifice,  as  the  indispensable  condition  of  its  being 
acceptable  to  God  (compare  Heb.  11:  4). 

While  among  the  descendants  of  Cain,^  the  life  of  sin 

rises  to  insolent  defiance  (Gen.  4:  23, 24), in  Seth,  who 

takes  the  place  of  the  murdered  Abel,  is  propagated 

the  race  of  patriarchs  who  seek  the  living  God  (Gen. 

4:  26).    Enoch^  by  his  translation  testifies  of  a  way 

of  life  which  raised  him  above  the  law  of  death  (5: 

24),  and  Lamech^  announces  the  hope  of  a  Saviour 

which  is  wanting  in  the  vegetable  offering,  and  therefore  takes 
the  precedence  of  it;  5)  every  offering  is  worthless  without  the 
right  internal  state  oi  the  one  bringing  it.  (O.T.  Hist,  of  Redemption, 
1881.  pp.31,  32). 

1  Cain's  wife  was  one  of  his  sisters,  for  the  marriage  with  sisters 
first  became  incest  at  a  later  period. 

2  This  Enoch,  according  to  the  tradition  which  has  been  put  in 
form  in  the  Book  of  Enoch,  was  a  prophet,  and  according  to  Jude 
vv.  14, 15,  foretold  the  parousia  of  the  Lord  in  judgment.  The  end 
of  Enoch's  life  shows  that  man,  if  he  had  proved  true  in  the  pro- 
bation of  free  will,  could  have  gone  over  into  another  stage  of 
existence  without  death  and  corruption.  .  .  .  The  translation  of 
Enoch,  as  well  as  of  Elijah,  is  a  prophecy  in  act  of  the  future  end 
of  death  (Isa.  25:8;  1  Cor.  15:54).  (Delitzsch:  Messianic  Prophecies, 
1891,  p.  41). 

3  Delitzsch:  Lamech's  hope  is  directed  to  the  ultimate  comfort, 
and  was  also  fulfilled  in  Noah,  not  indeed  finally,  but  in  a  glorious 
manner,  for  the  rainbow  after  the  flood  was  a  comfort,  the  bless- 
ing of  which  extended  from  that  time  on  until  the  end.  It  pledged 
mankind,  after  the  wrathful  visitation  in  judgment,  of  the  dawn 
of  a  better  time,  in  which,  instead  of  wrath,  a  blessing  predomi- 
nates, a  time  of  favor,  patience,  and  long-suffering  of  God  (Acts 


42  MOSAISM. 

from  the  curse  weighing  on  mankind  as  a  consequence 
of  sin  (5:29). 

After  the  wickedness  of  man  had  reached  its  height 
by  the  intermarriage  of  the  sons  of  God  (Sethites) 
with  the  daughters  of  men  (Cainites)  (Gen.  6:  1,  2), 
and  the  time  granted  for  repentance  had  passed  with- 
out result,  the  judgment  of  extermination  was  exe- 
cuted in  the  Flood,!  from  which  Noah  as  the  righteous 
one  (Gen.  6:  9)  was  saved,  along  with  his  family. ^ 

It  is  the  first  judgment  on  the  world  executed  by  the 
holy  God,  who,  according  to  Gen.  6:  3,  will  no  longer 
permit  His  Spirit  to  be  profaned  by  man's  sin.  But 
for  Noah  and  his  family  the  event  means  that  the 
chosen  ones  shall  be  saved  because  of  their  faith  in  the 
word  of  threatening  and  promise  (see  Heb.  11:  7). ^ 

[Analysis:  1)  The  first  offering  was  propitiatory;  2)  five  points 
developed  by  Delitzsch;  8)  the  reason  why  Abel's  offering  pleased 
God;  4)  what  constitutes  a  true  offering;  5)  Enoch;  6)  Noah,  a 
mediator  of  comfort;  7)  distinction  between  the  Cainites  and  the 
Sethites;  8)  their  intermarriage;  9)  the  universality  of  the  flood ; 
10)  thefirstjudgment  on  the  world;  11)  a  type  of  baptism.] 

17:  30;  14:  17;  Rom.  3:  26).  Noah  is  the  first  mediator  of 
sacred  history,  a  mediator  of  comfort.     (Idem,  p.  43). 

1  Delitzsch :  The  Biblical  narrative  does  not  demand  an  abso- 
lutely universal  deluge.  The  flood  was  so  far  universal  as  it  de- 
stroyed the  entire  human  race  then  living.  That  was  its  only 
object.     (0.  T.  Hist,  of  Redemption,  1881,  p.  36). 

2  The  tradition  of  the  flood  is  found  in  several  religions  of  an- 
tiquity; but  in  these  traditions  each  religion  evidently  expresses  a 
distinct  idea  of  its  own.  The  universality  of  the  tradition  of  the 
flood  is  a  powerful  proof  of  the  historical  unity  of  the  human 
race. 

3  The  flood  is  a  type  of  baptism  (1  Pet.  3:  21),  and  the  ark  is  a 
type  of  the  church. 


i 


CHAPTER  II. 

THE  SECOND  AGE  OF  THE  WORLD. 

§  21.    Covenant  with  the  World.    Noah's  Saying.   Division 
of  Mankind. 

The  second  age  of  the  world  begins  with  the  new 
form  taken  by  revelation,  in  presenting  itself  as  God's 
covenant  with  man,  and  in  the  first  instance,  as  a 
covenant  with  the  world,  in  which  God  gives  to  crea- 
tion a  pledge  of  its  preservation  (Gen.  9:  8-17).^ 

Sacrifice  precedes  the  institution  of  the  covenant 
(Gen.  8:  20), ^  which  offering  is  mainly  thanksgiving 
for  the  deliverance  experienced,  while  at  the  same 
time  man  thereby  approaches  God,  seeking  grace  for 
the  future,  after  having  seen  the  severity  of  God's 
penal  justice. 

The  words  of  Noah  in  Gen.  9:  25-27  are  of  the 
greatest  importance  for  the  conception  of  the  general 
history  of  mankind  as  given  in  the  Old  Testament, 

1  This  Noachian  covenant  is  until  the  present  the  gracious 
power  which  preserves  the  world,  which  assures  the  continuance 
of  the  human  race;  and  the  bow  in  the  clouds  is  still  the  sign  of 
the  victory  which  grace  won  over  wrath.  .  .  .  The  Synagogue 
reckons  seven  Noachian  commandments,  the  fulfilment  of  which 
was  demanded  by  the  so-called  proselytes  of  the  gate,— 1 )  the 
prohibition  of  idolatry;  2)  of  blasphemy;  3)  of  incest;  4)  of 
murder;  5)  of  theft;  6)  of  the  flesh  of  animals  which  are  yet  alive; 
7)  the  institution  of  magisterial  power.  Of  these  seven  com- 
mandments, Gen.  9: 1 — 7  contains  only  the  fourth,  sixth,  and 
seventh  (Delitzsch:  0.  T.  Hist,  of  Redemption,  pp.  37,  38). 

2  Delitzsch  :  Paradise,  and  the  presence  of  God  upon  the  thresh- 
old of  Paradise,  have  now  vanished  from  the  earth.  The  suppliant 
hereafter  looks  upward;  the  one  bringing  a  sacrifice  raises  on 
high  therefore  a  place  upon  the  earth.  The  offering  is  called  'ola, 
that  which  ascends.  Earth  and  heaven  are  now  separated. 
(Idem,  p.  87). 


44  MOSAISM. 

for  here  is  indicated  the  type  of  development  of  the 
human  race.  The  race  of  Shem,  to  whom  Jehovah  is 
God,  is  chosen  as  the  bearer  of  divine  revelation ;  on 
Japheth  the  blessing  is  conferred  through  Shem ;  on 
Ham,  and  mainly  on  Canaan,  the  curse  of  slavery  is  to 
press.  ^ 

The  establishment  of  that  world-kingdom  which  is  at 
enmity  to  God,  proceeds  from  the  Hamites  (Gen.  10: 
8-10), 2  whose  first  seat  seems  to  have  been  Babel. 
Here  begins  the  distinction  between  the  kingdom  of 
God  and  the  kingdom  of  the  world  which  runs  through 
the  whole  Bible. 

The  register  of  nations  (Gen.  10:  1 — 32)  is  intended 
to  keep  in  memory  the  original  brotherhood  of  all  the  na- 
tions of  the  earth  (cf.  Acts  17:  26),  which  are  again  to 
be  united  in  time  to  come,  by  one  blessing  of  God  (cf. 
Gen.  12:  3;  18:  18;  etc.). 

The  importance  of  this  "register  of  the  nations"  can 
scarcely  be  over-estimated.  The  vast  increase  of  hu- 
man knowledge  in  recent  time  has  proved  the  truth 
of  its  statements.  It  concerns  people  and  not  individ- 
uals, and  stands  at  the  end  of  grand  traditional  rec- 
ords of  the  mighty  past,  giving  us  a  picture  of  the 
world  at  a  time  when  nations  and  kingdoms  had  be- 
come settled  and  their  boundaries  fixed.  The  docu- 
ment, however,  must  be  prior  to  the  destruction  of 
Sodom  and  Gomorrah  (Gen.  10: 19).  The  table  works 
backwards,  and  not  forwards.  Taking  the  nation  at 
some  particular  time,  it  groups  them  together,  and 

1  The  pages  of  history  are  the  best  illustration  of  the  fulfilment 
of  these  predictions. 

2  When  the  descendants  of  Japheth  were  wandering  over  Europe 
with  no  better  weapons  than  implements  of  flint  and  bone,  the 
descendants  of  Ham  were  building  mighty  oities,— such  as  Egyp- 
tian Thebes,  Nineveh,  and  Babylon, — and  founding  the  great 
empires  of  the  East.  Compare  the  valuable  series  of  books  pub- 
lished under  the  general  title:  By  Paths  of  Bible  Knowledge.  See  also 
Geikie:  Hours  with  the  Bible,  vol.  1;  Weidner:  Studies  in  Genesis. 


THE  FOUNDATION  OF  A  PEOPLE  OF  GOD.  45 

classifies  them  according  to  the  line  to  which  they  be- 
longed. 

[Analysis:  1)  The  second  age  of  the  world  begins  with  a  covenant 
with  man;  2)  this  covenant  assures  the  continuance  of  the  hu- 
man race;  3)  the  seven  Noachian  commandments;  4)  the  sig- 
nificance of  Noah's  offering;  5)  the  meaning  of  Gen.  9:  25—27: 
7)  civilization  first  developed  among  the  Hamites ;  7)  the  object 
of  the  register  of  nations;  8)  the  importance  and  nature  of  this 
register.] 

§  22.    The  Foundation  of  a  People  of  God. 

In  order  to  give  a  historical  basis  to  the  work  of 
salvation,  a  people  is  to  be  chosen  as  the  bearer  of  rev- 
elation. When  God  assigned  to  the  nations  of  the  earth 
the  territory  where  they  were  to  develop  themselves, 
He  had  in  view  the  place  which  his  chosen  people 
should  afterward  possess  in  order  to  fulfill  their  his- 
torical calling  (Deut.  32:  8).^ 

In  connection,  probably,  with  the  mighty  moving 
of  the  nations  at  this  early  period,  the Terahites leave 
the  ancestral  dwelling-place  of  the  Chaldeans  in 
northern  Assyria  and  wander  first  to  Haran  in 
northern  Mesopotamia  (Gen.  11:  31).  Here,  where 
idolatry,  designated  as  the  worship  of  Teraphim,  be- 
gins to  break  out  even  in  this  family  (Josh.  24:  2; 
Gen.  31:  19),  the  basis  of  the  Old  Testament  dispen- 
sation is  laid  by  the  calling  of  Abram  (Gen.  12:- 1). 
While  the  nations  of  the  earth  walk  in  their  own  ways, 
in  which  they  develop  their  natural  peculiarities,  an 
everlasiing  people  is  to  be  founded  in  Abram's  descen- 
dants (Isa.  44:  7),  Avhich  in  its  peculiar  national  type 
is  to  be  not  a  product  of  natural  development,  but  of 
the  creative  power  and  grace  of  God  (Deut.  32:  6).  It 
is  only  in  this  idea  of  the  people  of  God  that  the  key  is 
given  to  the  Old  Testament  history,  which  would 

1  This  passage  refers  to  the  division  of  the  nations  as  given  in 
Gen.  11: 1-9. 


46  MOSAISM. 

otherwise  remain  an  insoluble  riddle,  i     The   view 

that  the  Old  Testament  dispensation  is  a  natural 

production  of  religious  genius  of  the  people  of  Israel 

must  be  absolutely  rejected. 

[Analysis:  1)  A  special  nation  was  chosen  as  a  bearer  of  salva- 
tion; 2)  the  wandering  of  the  Babylonian  Shemites;  3)  the  call 
of  Abraham;  4)  the  Old  Testament  religion  is  not  to  be  regarded 
as  a  natural  growth  of  the  Semitic  character.] 

1  Delitzsch :  The  call  of  Abram  had  in  view  a  family  of  God,  and 
in  this  family  a  people  of  God,  and  in  this  people  the  God-man. 
The  ethical  character  of  the  new  beginning  is  determined  by  this. 
(0.  T.  Hist,  of  Redemption,  p.  43). 


CHAPTER  III. 

THE  TIME  OF  THE  PATRIARCHS. 

§  23.   Abraham. 

Obedient  to  the  divine  call,  Abram  leaves  Mesopo- 
tamia, accompanied  by  Lot,  the  ancestor  of  the 
Moabites  and  Ammonites,  to  go  to  Canaan,  which  is 
already  (Gen.  12:  6)  possessed  by  the  tribes  bearing 
this  name.  In  solemn  revelation  God  closes  with  him 
the  covenant  of  promise  (Gen.  15:  1-21),  and  Abram, 
several  years  later,  takes  upon  himself  the  obligations 
of  the  covenant  through  circumcision  (Gen.  17: 
1—27). 

Three  points  are  contained  in  the  promises  given  to 
Abram  (Gen.  12:  2,  3,  7;  13:  15,  16;  17:  5-8;  22:  16 
-18):  1)  Unto  him  is  to  be  given  for  an  everlasting 
possession  to  his  descendants,  all  the  land  of  Canaan; 
2)  He  who  remains  childless  till  his  old  age  shall  have 
an  innumerable  posterity;  3)  In  his  seed  shall  all 
the  earth  be  blessed. 

Abraham,  by  his  faith,  which  is  reckoned  to  him  for 
righteousness,  becomes  the  father  of  all  believers 
(cf.  Rom.  4  and  Gal.  3),  and  his  name  stands  at 
the  head  of  the  three  monotheistic  religions  of  the 
world  (Jewish,  Christian,  and  Mohammedan)  even 
when  looked  at  in  a  purely  historical  way. 

The  character  of  God's  people  is  eihically  determined 
from  the  first,  and  Gen.  18:  19  shows  that  not  all 
natural  descendants  belong  to  the  true  sons  of  Abra- 
ham and  to  the  heirs  of  the  promise. 


48  MOSAISM. 

On  the  relation  of  the  religion  of  the  patriarchs  to 
the  surrounding  heathenism,  the  narratives  in  Gen. 14: 
18—22  and  Chap.  22  shed  the  most  important  light. 
The  former  passage  contains  the  story  of  Melchizedek, 
king  of  Salem.  This  Salem  is  mthout  doubt  Jerusa- 
lem, and  Abraham  in  the  way  which  he  does  homage 
to  Melchizedek  manifestly  acknowledges  the  God 
whose  priest  Melchizedek  is.  We  have  here  traces  of 
an  older  purer  monotheism  on  Canaanitish  ground, 
which  at  first  sight  is  remarkable,  because  elsewhere 
the  relation  of  the  Old  Testament  God  to  the  Canaan- 
itish religion  is  sharply  antagonistic.  No  doubt  we 
have  here  a  remnant  of  an  older  and  pure  religion, 
preserved  in  the  midst  of  the  Canaanitish  religion  by 
a  Semitic  race  dwelling  among  Canaanites. 

Abraham  accepted  from  Salem's  priest  and  king, 
Melchizedek,  not  only  bread  and  wine  for  the  invigor- 
ation  of  his  exhausted  warriors,  but  a  priestly  bless- 
ing also,  and  gave  him  in  return  the  tenth  of  all  his 
booty,  as  a  sign  that  he  acknowledged  this  king  as  a 
priest  of  the  living  God,  and  that  he  submitted  to  his 
royal  priesthood.  And  although  we  can  see  in  Melchi- 
zedek nothing  more  than  one,  perhaps  the  last  of  the 
witnesses  and  confessors  of  the  early  revelation  of 
God,  coming  out  into  the  light  of  history  from  the 
dark  night  of  heathenism ;  yet  this  appearance  does 
point  to  a  priesthood  of  universal  significance,  and 
to  a  higher  order  of  things,  which  existed  at  the  com- 
mencement of  the  world,  and  is  one  day  to  be  restored 
again.  In  all  these  respects,  the  noble  form  of  this 
King  of  Salem  and  Priest  of  the  Most  High  God  was 
a  type  of  the  God-King  and  eternal  High  Priest.  Jesus 
Christ;  a  thought  which  is  expanded  in  Heb.  7,  on 
the  basis  of  this  account,  and  of  the  divine  utterance 
revealed  to  David  in  the  Spirit,  that  the  king  of  Zion 


ABRAHAM.  49 

sitting  on  the  right  hand  of  Jehovah  should  be  a 
priest  forever  after  the  order  of  Melchizedek  (Ps. 
110:  4). 1 

With  reference  to  the  second  narrative,  ihe  tempta- 
tion of  Abraham,  Kurtz  in  his  History  of  the  Qld  Covenant, 
seems  to  have  given  the  right  explanation.  He  says : 
''Abraham  must  have  been  conscious  that  the  way 
that  led  to  the  perfecting  of  his  faith  was  the  way 
of  renunciation  and  self-denial.  The  sight  of  the 
Canaanite  sacrifices  of  children  must  have  led  Abra- 
ham to  self-examination,  whether  he  would  be 
strong  enough  in  renunciation  and  self-denial  to 
do  what  those  heathen  did,  if  his  God  desired  it  from 
him.  But  if  the  question  was  once  made  the  subject 
of  discussion  in  Abraham's  heart,  it  had  also  to  be 
brought  to  a  definite  and  real  decision."  But  the 
remarks  of  Keil  in  his  Commentary  are  equally  true : 
"The  command  to  offer  up  his  only  son  Isaac  did  not 
come  from  Abraham's  own  heart, — Avasnot  a  thought 
suggested  by  the  sight  of  the  human  sacrifices  of  the 
Canaanites,  that  he  would  offer  a  similar  sacrifice  to 
his  God ;  nor  did  it  originate  with  the  tempter  to  evil. 
The  word  came  from  Ha-Elohim,  the  personal  true 
God,  who  tried  him,  who  demanded  the  sacrifice  of 
the  only,  beloved  son,  as  a  proof  and  attestation  of 
his  faith.  The  issue,  however,  shows,  that  God  did 
not  desire  the  sacrifice  of  Isaac  by  slaying  and  burn- 
ing him  upon  the  altar,  but  his  complete  surrender, 
and  a  willingness  to  offer  him  up  to  God  even  by 
death."  Oehler  makes  the  follomng  deductions  from 
this  point  of  view :  The  culminating  point  of  worship 
in  the  religions  of  nature  was  human  sacrifice.  The 
covenant  had  to  separate  itself  in  this  respect  from 
heathenism ;  the  truth  in  it  had  to  be  acknowledged, 

1  See  Keil  in  Ms  Commentary  on  Gen.  14: 18—22. 


50  MOSAISM. 

and  the  falsehood  denied.  In  the  command  to  offer 
up  Isaac,  the  truth  of  the  conviction  that  human  Hfe 
must  be  sacrificed  as  an  unholy  thing,  is  acknowl- 
edged ;  and  by  the  arresting  intervention  of  God,  the 
hideous  distortion  of  this  truth  ^Yhich  had  arisen  in 
heathenism  is  condemned  and  rejected. 

[Analysis:  1)  The  covenant  with  Abraham;  2)  three  points  are 
contained  in  the  promises  to  Abraham ;  3)  Abraham,  the  father 
of  all  believers ;  4)  Melchizedek ;  5)  a  type  of  Christ ;  6)  the  sig- 
nificance of  the  temptation  of  Abraham.] 

§  24.    Isaac  and  Jacob. 

Very  little  is  recorded  of  the  life  of  Isaac ;  he  walked 
in  the  footsteps  of  his  father,  and  the  divine  promises 
given  to  the  latter  w^ere  renewed  to  him  (Gen.  26:  2- 
5).  Of  his  twin-sons,  Jacob,  the  second-born  son, 
was  chosen  as  the  bearer  of  the  promise  (Rom.  9: 11). 
The  fundamental  thought  connected  with  the  divine 
guidance  of  Jacob's  life  is,  that  in  spite  of  all  human 
hindrances,  the  divine  counsel  reaches  its  goal,  and 
that  even  human  sins  must  serve  for  its  realization, 
although  they  are  punished  none  the  less.  By  the 
sin  of  Jacob  and  his  mother,  Isaac's  purpose,  which 
was  in  opposition  to  the  promise  to  Jacob  (Gen.  25: 
23),  is  thwarted;  yet  Jacob's  sin  is  visited  on  him 
in  the  straits  he  experienced  in  his  wanderings  (Gen. 
27:  42-45),  which  were  occasioned  by  his  artifice 
against  Esau,^  and  particularly  in  the  sorrows  after- 
wards prepared  for  him  by  his  sons,  w^hen  he  who 
himself  had  preached  deception  must  himself  in  a  like 
manner  be  deceived.    The  covenant  promise  given  to 

1  Delltzsch:  Jacob  received  the  four-fold  blessing  of  the  first- 
born; 1)  The  possession  of  the  land  of  Canaan  under  the  divine 
benediction  (Gen.  27;  27,  28);  2)  the  subjection  of  nations  (27: 
29  a);  3)  the  primacy  over  his  brothers  (27:  29  b);  4)  the  highest 
position  in  redemptive  history,— so  that  blessings  and  curses  are 
conditioned  by  the  attitude  which  men  take  to  him.  (Messianic 
Prophecies  1891,  p.  48). 


THE  TWELVE  PATRIARCHS.  51 

him  at  the  beginning  of  his  journey  to  Mesopotamia, 
in  the  theophany  at  Bethel,  in  order  to  strengthen 
him  for  the  years  of  exile  (Gen.  28:  10-15),  is  con- 
firmed at  the  same  place  on  his  return  (Gen.  35:  9- 
15),  after  he  had  gained  for  himself  and  his  race  in 
the  night-long  wrestling  at  Jabbok,  which  forms  the 
turning-point  of  his  life,  the  new  and  holy  name  of 
Israel,  characteristic  of  his  divine  calling  (Gen  32:  24 
-28).  It  is  common,  especially  in  the  practical  use 
of  this  latter  passage,  to  limit  one's  self  to  seeing  in 
Jacob's  struggle  a  symbol  of  wrestling  in  pra^^er, 
which  does  not  become  wearied  until  it  mns  the  bless- 
ing. But  it  is  better  to  distinguish  a  tw^o-fold  wrest- 
ling. Jacob's  combat,  when  he  first  wrestles  with  bodily 
strength,  is  perhaps  a  picture  of  the  perverseness  of  his 
former  life,  and  his  becoming  lame  is  then  meant  to 
show  that  God  does  not  permit  Himself  to  be  forced 
by  natural  strength.  But  then  Jacob  becomes  victo- 
rious by  the  weapon  of  prayer  (Hos.  12:  4,  5). 

[Analysis:  1)  Isaac;  2)  the  lesson  of  Jacob's  life;  3)  his  sins 
visited  upon  him:  4)  receives  a  four-fold  blessing;  5)  the  the- 
ophany at  Bethel ;  6)  the  name  Israel :  7)  the  significance  of  Ja- 
cob's wrestling  with  the  Angel.] 

§  25.    The  Twelve  Patriarchs. 

That  there  are  twelve  tribes  is  explained  by  the  Old 
Testament  from  the  number  of  the  sons  of  Jacob.  A 
long  period  of  expectation  in  exile  and  slavery  is  first 
prescribed  (Gen.  15:  13,  14)  to  Jacob's  descendants 
before  they  enter  upon  their  possession  of  the  land  of 
Canaan.  The  completion  of  the  divine  decree  is  intro- 
duced by  the  providential  history  of  Joseph.  Jacob 
dies  in  Egypt  after  having  predicted  the  future  of  the 
tribes  descending  from  his  sons,  in  his  prophetic  bless- 
ing (Gen.  49),  which  looks  far  beyond  the  time  in 
w^hich  his  descendants  continue  strangers.  The  twelve 


52  MOSAISM. 

tribes  are  here  portrayed,  partly  according  to  their 
geographical  relationship,  while  at  the  same  time 
Jacob's  words  rest  on  ethical  and  psychological  con- 
siderations.* With  regard  to  the  theo/og/ca/ meaning 
of  these  sayings,  it  is  taught  by  this  blessing,  that 
in  the  divine  kingdom  things  do  not  occur  in  the  way 
of  nature,  but  according  to  divine  choice.  Neither  he 
who  should  have  taken  the  lead  by  right  of  birth,  nor 
yet  the  father's  darling,  is  called  to  stand  at  the  head 
of  the  Kingdom  of  God. 

Among  the  twelve  Joseph  is  especially  prominent, 
who  is  to  become  a  mighty  double  tribe  in  his  twx) 
sons  Manasseh  and  Ephraim  (Gen.  48:  5).  It  is 
Judah,  on  the  other  hand,  who  is  especially  chosen  as 
the  bearer  of  the  promise. 

[Analysis:  1)  Why  twelve  tribes?  2)  the  history  of  Joseph;  3) 
the  signiicance  of  Jacob's  prophetic  blessing;  4)  Judah,  the 
bearer  of  the  promise.] 

1  Herder:  Jacob's  mind  ie  strengthened  from  heaven  to  note  the 
slumbering  destiny  in  the  soul  of  his  sons,  and  to  open  this  hidden 
book  of  their  separate  traits  of  character  and  action. 


i 


i 


CHAPTER  lY. 

THE  TIME  OF  MOSES  AND  JOSHUA. 

§  26.    Condition  of  the  People  of  Israel  in  Egypt. 

At  the  close  of  the  time  of  the  Patriarchs,  the  biblic- 
al account  passes  silently  over  a  long  period,  in  which 
Israel  gTows  up  into  a  people.  The  simple  tribal  life, 
such  as  we  must  suppose  Israel's  to  have  been  in 
those  centuries,  really  forms  no  history. 

The  Old  Testament  gives  us  some  intimations  of 
the  condition  of  the  people  in  Egypt.  They  seem,  on 
the  whole,  to  have  kept  to  the  pastoral  life  of  their 
fathers  in  Goshen.  As  the  Egyptians  and  Israelites 
hved  together  (Ex.  3:  22;  12:  33-36),  the  people 
could  not  have  remained  unaffected  by  the  Egyptian 
culture,  which  was  at  that  time  already  very  far 
advanced,  and  it  is  a  mistake  to  regard  the  Israelites 
at  their  Exodus  fi'om  Egypt  as  a  rude  race  of  no- 
mads, in  whom  we  may  not  presuppose  even  the 
smallest  beginning  of  culture.  They  appear  in  the 
Pentateuch  as  an  unmanageable,  but  not  as  an  uncul- 
tured people.  The  pohtical  organization  of  the  people 
had  developed  itself  in  a  genealogical  way,  which  cor- 
responds to  the  natural  character  of  the  Semites,  who 
are  characterized  by  strong  family  attachment.  With 
regard  to  the  religious  condition  of  the  nation,  we  find 
that  among  the  mass  of  the  people  the  remembrance 
of  the  God  of  their  fathers,  and  of  the  promises  given 
to  them,  had  to  be  awakened.  The  purer  worship  of 
God  which  we  find  among  the  patriarchs  had  been 


54  MO^AISM. 

displaced  by  idol-worship,,  as  may  be  concluded  partly 
from  express  testimony  (Josh.  24:  14;  Ezek.  20:  7-9; 
23:  8,  19),  and  partly  from  the  idol-worship  to  which 
the  people  gave  themselves  during  their  wandering  in 
the  wilderness  (the  worship  of  the  calf  at  Sinai,  Ex. 
32;  the  service  of  the  he-goats.  Lev.  17:  7;  the  ser- 
vice of  the  fire-god  Moloch,  Lev.  18:  21;  20:  2). 
There  is  no  ground  whatever  for  the  view  that  the 
Israelitish  monotheism  was  developed  from  a  lower 
stage  of  natural  religion. 

[Analysis:  1)  Israel  grows  up  into  a  nation  in  Egypt;  2)  the 
Israelites  were  not  an  uncultured  people;  3)  their  religious  con- 
dition ;  4)  addicted  to  idol-worship.] 

§  27.    The  Course  of  Deliverance  from  Egypt. 

The  deliverance  from  Egypt  is  related  in  the  book  of 
Exodus.  The  divine  instrument  for  this  was  Moses. 
AVhat  Moses  failed  to  do  when  trying  in  his  OAvn  might, 
he  w^as  to  accomplish  forty  years  after  as  an  instru- 
ment in  God's  hand.  The  ten  plagues  which  are  sent  on 
the  Egyptians  (Ex.  7-12,  compared  with  Ps.  78:  43 
-51;  106:  21,  22)  are  mostly  connected  ^^-ith  natural 
events  and  conditions  which  frequently  recur  in  Egypt. 
The  order  of  their  succession  stands  in  close  connec- 
tion with  the  natural  course  of  the  Egyptian  year.  But 
partly  the  severity  of  the  plagues,  and  partly  their 
connection  with  the  word  of  Moses  (Ex.  8: 5, 6),  make 
them  signs  of  Jehovah's  power.  The  plagues  rise 
from  step  to  step  until,  after  the  tenth  plague  (the 
kilhng  of  the  first-born  of  the  Egyptians,  which  takes 
place  the  same  night  as  the  substitution  of  the  Pass- 
over in  Israel),  the  Egyptians,  full  of  fear,  drive  the 
people  from  the  land.  ^    Because  the  people  are  not 

1  The  passages  in  Ex.  .3:  21,  22;  11:  2,  3;  12:  35,  36,  have  been 
celebrated  on  account  of  misinterpretation  and  njistranslation. 
No  robbery  is  here  implied,  but  a  simple  taking  away.  The  Revised 


THE  EDUCATIONAL  AIM.  55 

yet  matured  for  war  with  the  nations  of  Canaan, 

Moses  does  not  lead  them  to  Canaan  by  the  nearest 

road,  but  chooses  the  round-about  way  through  the 

wilderness  of  Sinai.    Their  faith  was  tested  at  the 

passage  of  the  Red  Sea  (Ex.  14). * 

[Analysis:  1)  Moses,  the  deliverer  of  Israel ;  2)  the  ten  plagues; 
3)  the  Passover;  4)  the  length  of  Israel's  sojourn.] 

§  28.    The  Educational  Aim  of  the  March  through  the 
Wilderness.  The  Covenant  of  the  Law  established. 

The  people,  scarcely  escaped  from  the  rod  of  correc- 
tion, from  the  flesh-pots  and  idols  of  Egypt,  must  be 
educated,  sifted,  and  purified  for  their  calling;  and 
this  educational  aim  is  secured  by  the  march  through 
the  wilderness,  where  the  people  are  thrown  entirely 
on  their  God,  where  they  become  aware  of  their  need 
of  help  through  want  and  privation,  and  are  to  be 
exercised  in  obedience  and  trust;  and  to  prove  at  the 
same  time,  in  the  experience  of  the  divine  leading  and 
help,  what  they  have  in  their  God  (Deut.  8:  2—5,  14 
— 18).    In  Hos.  2:  16,  the  future  restoration  of  Israel 

English  Version  translates  correctly.  The  sense  of  the  passages 
is,  that  the  Egyptians  are  glad  to  get  rid  of  the  Israelites  at  this 
price,  no  that  we  have  here  an  act  of  remuneration,  that  the  chil- 
dren of  Israel  might  receive  at  least  some  compensation  for  all 
their  labor  and  suffering. 

1  A  difficult  question  here  arises,  whether  we  are  to  make  the 
duration  of  the  sojourn  in  Egypt  from  the  entrance  of  Jacob 
into  Egypt  215  years,  or  430  years.  The  Hebrew  text  in  Ex.  12 ; 
40,  41  compared  with  Gen.  15:  13  seems  to  make  the  duration 
430  years,  while  St.  Paul  in  Gal.  3:  17  favors  the  shorter  period, 
which  appears  to  be  the  true  solution.  Not  only  Helenistic  tra- 
dition, butr  also  Palestinian,  testifies  that  the  sojourn  of  the 
Israelites  in  Egypt  lasted  215  years.  Much  may  be  said  on  both 
sides,  and  the  best  critics  are  divided  on  this  question.  Egyp- 
tian history  can  not  aid  us  in  the  solution  on  account  of  the  ex- 
treme uncertainty  of  its  chronology,  and  to  this  day  Egyptolo- 
gists are  not  agreed  as  to  the  date  of  the  18th  dynasty  within 
two  centuries  (specialists  giving  dates  ranging  from  1703  B.  C.  to 
1520  B.  C),  nor  as  to  its  duration  within  a  century  (Brugsch 
assigns  to  it  300  years;  Mariette,  241;  Bunsen,  221;  Wilkinson, 
196). 


56  MOSAISM. 

is  represented  as  a  new  guidance  through  the  Tvdlder- 

ness.    In  the  third  month  (Ex.  19:  1),  on  the  first  of 

the  month,  the  people  reached  Sinai,  where  Jehovah, 

as  the  Holy  One,  founds  the  theocracy  and  enters  on 

His  Kingship.    Then  follows  the  promulgation  of  the 

fundamental  law  by  which  Jehovah  binds  Israel's 

race  to  a  holy  constitution.    By  the  covenant  offering 

(Ex.  24),  the  entrance  of  the  people  into  communion 

with  the  Holy  God  is  sealed.    With  regard  to  grace 

and  judgment,  Israel  is  from  this  time  forward  the 

privileged  people  of  God. 

[Analysis:  1)  Israel  must  be  purified;  2)  significance  of  their 
march  through  the  wilderness;  3)  the  giving  of  the  law;  4)  the  sig- 
nificance of  the  covenant  offering.] 

§  29.  The  First  Breach  of  the  Covenant.  Order  of  the  Camp. 
Departure  from  Sinai.    Sentence  on  the  People. 

The  people  soon  break  the  covenant  by  falling  into 
idolatry  in  the  absence  of  Moses  (Ex.  32:  1-6). 
Moses  executes  judgment  on  the  idolaters,  and  on 
this  occasion  the  tribe  of  Levi  obtains  its  consecra- 
tion (Ex.  32:  26-29).  One  of  the  most  beautiful  sec- 
tions of  the  Pentateuch,  in  which  Moses  appears  in 
all  his  greatness,  is  the  story  of  his  offering  himself  as 
anathema,  if  God  will  only  forgive  the  people,-a 
thought  which  has  been  uttered  by  only  one  other 
than  Moses,  namely  Paul  (Rom.  9:  3).*  During  the 
stay  at  Sinai,  which  was  for  about  a  year,  the  holy 
tabernacle  is  set  up  and  dedicated,  the  ordinances  of 
worship  are  regulated,  and  a  number  of  the  laws  are 
given.  2     Finally,  the  order  of  encampment  is  fixed, 

1  In  Genesis  we  have  a  mediatorial  intervention,  when  Abra- 
ham wishes  to  intervene  lor  Sodom  and  Gomorrah;  but  more  re- 
markable is  the  intervention  ol  Moses,  who  proposes  to  be 
blotted  out  of  the  book  of  Life. 

2  According  to  the  negative  Higher  Critics  the  tabernacle  is  a 
pure  fiction  of  the  post-exilic  period,  a  false  position  which  we 
cannot  here  discuss. 


THE  WANDERING  DURING  THIRTY  SEVEN  YEARS.  57 

by  which  the  relation  of  Jehovah  to  the  people  as 

His  army,  and  at  the  same  time  their  relation  to  each 

other,  are  distinctly  expressed  (Num.  2  and  3). 

In  the  second  year,  on  the  twentieth  of  the  month, 

the  removal  from  Sinai  takes  place.    They  succeed, 

under  repeated  outbreaks  of  their  stiffneckedness  and 

chastisements  suffered  on  this  account,  in  reaching 

Kadesh-Barnea,  the  southern  boundary  of  Canaan. 

From  this  point  Moses  causes  the  land  to  be  searched 

by  twelve  spies.    The  accounts  which  they  bring  back 

raise  a  general  insurrection.    A  wandering  of  forty 

years  long  in  the  mlderness  is  decreed  against  the 

people,  during  which  time  the  whole  body  of  men  who 

were  capable  of  war  is   to  be  swept  away,  except 

Joshua  and  Caleb,  who  had  no  share  in  the  offense 

(Num.  14).    Hence  the  history  of  the  march  through 

the  wilderness  is  treated  as  a  type  of  warning  for  all 

times  (Ps.  78;  1  Cor.  10:  1-12;  Heb.  3:  7-11). 

Analysis:  1)  The  first  breach  of  the  covenant;  2)  the  tribe  of 
Levi  obtains  its  consecration ;  3)  Moses  as  mediator;  4)  the  erec- 
tion of  the  tabernacle;  5)  the  order  of  the  camp;  6)  march  from 
Smai;  7)  the  twelve  spies;  8)  the  rebellion ;  9)  the  punishment; 
10)  the  march  a  type  oi  warning  for  all  time.] 

§  30.    The  Wandering  during  Thirty-seven  Years  in  the 

Wilderness,  and  the  Events  up  to  the  Occupation  of  the  Land 

on  the  east  side  of  Jordan. 

The  history  of  the  Pentateuch  passes  over  the  fol- 
lowing thirty-seven  years  almost  wholly  in  silence.  Ac- 
cording to  Deut.  1:  46,  a  long  stay  of  the  people  in 
Kadesh  must  be  presupposed.  The  seventeen  places 
of  encampment  which  are  mentioned  in  Num.  33:  19 
-36  between  Rithmah  and  Kadesh  are  those  at 
which  the  Israelites  pitched  their  camps  during  the 
thirty-seven  years  of  Avandering  in  the  wilderness.  In 
the  first  month  of  the  fortieth  year,  the  people  are 


58  MOSAISM. 

again  in  Kadesh-Barnea.  The  new-grown  race  shows 
the  same  stubbornness  as  the  earlier  one ;  they  con- 
tend with  Moses  and  Aaron ;  and  as  at  this  time  even 
the  faith  of  these  two  wavers,  to  them  also  entrance 
into  the  land  of  rest  is  denied  (Num.  20:  10-12). ^  A 
new  outbreak  of  the  people's  stubbornness  draws  upon 
them  another  chastisement.  The  brazen  saraph  (a 
fiery  serpent)  which  was  suspended,  is  a  symbol  of  the 
doing  away  of  evil  through  the  power  and  grace  of 
God  (Num.  21:  4-9).  To  this  the  typical  use  in  John 
3:  14  attaches  itself.  Then  follow,  in  the  land  on  the 
east  side  of  the  Jordan,  successful  combats,  as  a  testi- 
mony of  Jehovah's  faithfulness  and  a  pledge  of  future 
victory.  Especially  interesting  is  the  history  of 
Balaam  and  Balak  (Num.  22:  1-24:  25).  It  is  in 
this  connection  that  the  well-known  prophetic  pas- 
sage concerning  the  star  and  sceptre  arising  out  of  Is- 
rael, occurs  (Num.  24:  17-19). ^  The  new  numbering 
of  the  people,  which  was  made  in  the  plains  of  Moab 
(Num.  26),  shows  the  new-gro^^^l  race  to  be  numer- 
ically almost  the  same  as  before  (601,730  men  fit  for 
war,  against  603,550). 

[Analysis:  1)  The  37  years  of  wandering;  2)  the  people  arrive 
again  at  Kadesh-Barnea;  3)  guilty  of  stubbornness;  4)  the  sin 
of  Moses  and  Aaron ;  5)  the  significance  of  the  brazen  serpent;  6) 
the  history  of  Balaam:  7)  the  famous  prophecy,  Num.  24:  17 
-19.] 

§  31.    Deuteronomy.    Death  of  Moses.    His  position  among 
the  Organs  of  Revelation. 

The  people's  wandering  is  completed,  and  Moses  is 
to  place  the  staff  of  leadership  in  Joshua's  hands.  The 

1  The  lesson  of  the  narrative  is,  that  unbroken  obedience  was 
demanded  by  God  from  his  chosen  instruments,  and  that  they 
were  thus  punished  as  a  warning  to  the  people. 

2  The  oracles  of  Balaam  are  divided  into  four  sections,  which 
unroll  the  future  history  of  the  kingdom  of  God  in  its  relation  to 
the  kingdoms  of  the  world. 


DEUTERONOMY.  59 

last  testament  of  the  departing  leader  to  Ws  people  is 
given  in  Deuteronomy .  This,  although  one  of  the  most 
disputed  books  in  the  Old  Testament,  is  one  of  the 
most  beautiful.^  When  Moses  has  finished  blessing  his 
people,  he  mounts  to  the  top  of  Pisgah,  in  order  to 
cast  yet  one  look  on  the  longed-for  land,  and  appears 
no  more  on  earth.  His  end  is  related  in  a  mysterious 
way,  but  is  indicated  by  the  same  expressions  as  the 
common  end  of  man's  life  (Deut.  34:  5,  7;  compared 
with  Dent.  32:  50). ^ 

The  position  of  Moses  as  divinely  ordained  to  exer- 
cise all  the  powers  of  the  theocracy,  is  a  unique  one, 
which  did  not  descend  to  Joshua,  who  had  only  to 
execute  inherited  commands,  and  administer  a  law 
already  given.  Joshua  is  simply  a  leader,  and  has  no 
other  theocratic  power. 

[Analysis:  1)  The  last  will  of  Moses  given  in  Deuteronomy;  2) 
this  beautiful  book  one  of  the  most  disputed;  3)  the  mysterious 
death  of  Moses ;  4)  his  position  a  unique  one.] 

1  The  view  of  some  modern  critics,  that  the  finding  of  the  book 
of  the  law  at  the  repairing  of  the  temple  under  Josiah,  in  the  year 
624  B.  c.  (2  Kings  22),  was-in  truth  the  publication  of  Deuteron- 
omy, which  was  only  written  a  short  time  before,  is  contrary  to 
the  fact  that  even  the  oldest  prophets  presuppose  Deuteronomy, 
its  legislative  provisions,  and  also  its  speeches.  But  the  examin- 
ation of  the  critical  question  of  Deuteronomy,  must  be  left  to  Old 
Testament  Introduction. 

2  There  are  two  men  in  the  0.  T.  of  whom  it  is  not  said  that 
they  died,— Enoch  and  Elijah.  The  Jewish  legends  sought  to  give 
Moses  a  place  beside  these  two  persons.  The  position  of  the  New 
Testament  to  the  death  of  Moses  is  peculiar.  While  Heb.  11:  40 
says  of  the  Old  Covenant  fathers,  "that  apart  from  us  they 
should  not  be  made  perfect,"  making  their  perfection  dependent  on 
the  completion  of  the  New  Testament  work  of  redemption, — the 
New  Testament  history  of  the  transfiguration,  where  Moses  ap- 
pears with  Elijah,  Matt.  17:  3;  Luke  9:  30,  31,  presupposes  Moses 
as  perfected  for  the  heavenly  life.  If  justice  is  done  to  all  the 
passages,  we  must  say  with  Stier:  "A  wonderful  exception  is 
made  with  the  bodies  of  these  two  from  the  common  lot  of  death ; 
although  the  lawgiver  actually  died  on  account  of  sin,  and  the 
prophet  was  already  more  nearly  raised  to  the  victory  over 
death"  (Oehler). 


^0  M0SAI8M. 

§  32.    Occupation  of  Canaan.    Extermination  of  the 
Canaanites. 

The  passage  of  Jordan  ensued  in  a  miraculous  way, 
as  a  pledge  to  the  people  that  the  same  mighty  God 
who  was  ^vith.  Moses  would  reveal  himself  also  under 
the  new  leader  (Josh.  4:  14,  22-24),  and  therefore 
this  event  is  expressly  placed  side  by  side  with  the 
march  through  the  Red  Sea  (Josh.  4:  23;  Ps.  114:  3, 
5).  The  key  to  the  land  was  won  by  the  conquest  of 
Jericho  (Josh.  6).  The  cherem  (ban,  devotion  as  a 
curse),  enjoined  in  Deut.  7:  2;  20:  16-18,  was  execut- 
ed on  a  number  of  Canaanitish  towns.  The  Old  Tes- 
tament knows  no  other  ground  for  the  assignment  of 
the  land  to  Israel  than  the  free  grace  of  Jehovah,  to 
whom  it  belonged ;  and  no  other  ground  for  the  blot- 
ting out  of  the  Canaanite  tribes  than  the  divine  jus- 
tice which,  after  these  tribes  have  filled  up  the  measure 
of  their  sins  in  unnatural  abominations  (Deut.  12: 
31),  breaks  in  at  last  in  vengeance,  after  long  waiting. 
But  Israel  is  threatened  with  exactly  the  same  judg- 
ment (Deut.  8:  19,  20;  Josh.  23:  15,  16)  if  it  become 
guilty  of  the  sins  of  the  tribes  on  whom  it  executes  the 
divine  judgment  with  the  sword. ^ 

[Analysis :  1 )  The  miraculous  passage  of  the  Jordan ;  2)  the  con- 
quest of  Jericho ;  3)  the  Cherem ;  4)  the  reason  Canaan  vvaB  given 
to  Israel;  5)  the  reason  assigned  for  the  extermination  of  the 
Canaanites.] 

§  33.    Division  of  the  Land.    Character  of  the  Promised 
Land.    Israel  at  the  Close  of  this  Period. 

In  the  seventh  year  after  their  entrance  (Josh.  14: 
10),  the  Israelites  began  the  division  of  the  land,  al- 
though it  was  not  yet  in  all  parts  completely  van- 

1  The  extermination  of  the  Canaanites  has  been  defended  in 
many  cases  on  very  doubtful  grounds.  The  view  presented  above 
is  alone  in  accordance  with  the  Old  Testament.  It  is  quite  un- 
necessary to  add  any  artificial  apologetical  considerations. 


DIVISION  OF  THE  LAND.  61 

quished  (Josh.  13:  2-6).  Eleazar  the  priest,  and 
Joshua,  with  the  chiefs  of  the  tribes,  managed  the 
business  of  division.  ^  The  division  of  the  land  was 
carried  out  so  that  not  merely  the  limits  of  the  tribal 
territories  were  fixed,  but  inside  these  also  the  districts 
of  the  families.  Thus  the  life  of  tribe  and  family  re- 
mained the  basis  of  civil  society.  The  separation 
from  the  other  peoples  commanded  in  the  law  (see 
especially  Lev.  20:  24,  26)  was  made  easier  by  the  se- 
cluded position  of  the  land,  which  was  enclosed  on  the 
south  and  east  by  great  wildernesses,  on  the  north  by 
the  high  mountains  of  Lebanon,  and  which  even  on 
the  west  was  unfavorably  situated  for  maritime  inter- 
course. On  the  other  hand,  by  the  situation  of  the 
land  in  the  midst  of  the  cultivated  nations  which 
figure  in  ancient  history,  as  well  as  by  means  of  the 
great  highways  of  the  old  Avorld  which  led  past  its  bor- 
ders, the  future  theocratic  calling  of  the  people  was 
made  possible.  A  first  consequence  of  the  position  of 
Israel  in  the  midst  of  nations  was,  that  it  courted 
the  powers  of  the  world,  and  was  chastised  by  all,  so 
that  all  became  instruments  of  judgment  on  Israel. 
But  on  the  other  side,  it  was  this  central  position 
which  made  this  land  fit  for  the  starting-point  of  the 
religion  of  the  world. 

Two  parts  of  the  promise  given  to  the  patriarchs 
were  fulfilled — the  entrance  of  Israel  into  their  rest  in 
the  promised  land,  and  the  increase  of  the  people  like 
the  stars  of  heaven  (Deut.  10:  22).  But  the  dominion 
over  the  nations  (Gen.  27: 29;  49: 10)  was  not  yet  ob- 
tained, the  blessing  of  Abraham  was  not  yet  come  to 
the  heathen ;  nay,  a  new  cycle  of  history  must  arise 
in  which  centuries  of  contest  for  mere  existence  were 
ordained  for  the  people. 

[Analysis:  1)  The  division  of  the  land;  2)  its  secluded  position ; 
3)  and  vet  central ;  4)  the  promise  given  to  the  patriarchs  part- 
ly fulfilled.] 

1  The  second  part  of  the  Book  of  Joshua  is  of  immense  value 
for  Biblical  Geography. 


SECTION  II. 

THE  DOCTRINES  OF  MOSAISM. 

§  34.    Survey. 

The  general  subject  of  the  Doctrines  and  Ordinan- 
ces of  Mosaism  mil  be  discussed  under  the  following 
heads : 

1.  The  Doctrines  of  Mosaism. 

1)  The  Mosaic  doctrine  of  God. 

2)  The  Mosaic  doctrine  of  the  Creation  and 
Preservation  of  the  world. 

3)  The  Mosaic  doctrine  of  Divine  Providence. 

4)  The  Mosaic  doctrine  of  Revelation. 

5)  The  Mosaic  doctrine  of  the  Nature  of  man. 

6)  The  Mosaic  doctrine  of  Death  and  the  State 
after  Death. 

2.  The  Ordinances  of  Mosaism. 

1)  The  Divine  Election. 

2)  Man's  Obligation. 

3)  Divine  Retribution. 

3.  The  Theocracy. 

1)  Theocratic  Organization  of  the  People . 

2)  The  Theocratic  Authority. 

3)  The  Organization  of  the  Family. 

4.  The  Mosaic  Public  Worship. 

1)  The  Place  of  Worship. 

2)  The  Actions  of  Worship. 

3)  The  Times  of  Worship. 


CHAPTER  V. 

THE  MOSAIC  DOCTRINE  OF  GOD. 

§  35.    Survey. 

The  most  general  designations  of  the  Divine  Being 
are  El,  Eloah,  Elohim,  El-Elyon,  which  names  are  also 
made  use  of  outside  of  the  religion  of  the  Old  Testa- 
ment. By  these  names  Genesis  gives  only  the  general 
characteristics  of  the  divine  nature.  It  is  a  mistake  to 
bring  the  theological  divisions  of  a  later  period  into 
Biblical  Theology,  and  to  treat  God's  attributes  ac- 
cording to  a  preconceived  scheme.  Biblical  Theology 
traces  the  religion  of  revelation  in  its  rise  and  de- 
velopment, and  finds  for  the  definition  of  the  idea  of 
God  a  gradually  advancing  series  of  statements  con- 
cerning the  divine  essence.  But  in  these  stages  the 
idea  of  God  is  so  unfolded  that  the  higher  stages  do 
nqt  destroy  the  lower,  but  embrace  them. 

The  divine  name  El-Shaddai  is  the  first  that  leads 
into  the  sphere  of  revelation,  but  the  divine  name 
which  properly  belongs  to  the  Old  Testament  revela- 
tion is  Yahwe,  Jehovah. 

Analysis:  1)  The  most  general  names  of  God;  2)  there  is  a 
progress  in  revelation ;  3)  El-Shaddai ;  4)  Jehovah.] 

§  36.    The  Names  El,  Eloah,  Elohim,  El-Elyon. 

1)  El  is  the  oldest  Semitic  name  of  God.^  As  a  name 

of  the  true  God,  it  is  not  frequent  in  the  prose  of  tlie 

1  Schultz:  The  0.  T.  nowhere  felt  the  need  of  proving  the  ex- 
istence of  God.  .  .  The  very  existence  of  the  religion  of  Israel  was, 
in  fact,  a  proof  of  it.  .  .  It  could  no  more  wish  to  prove  the  exist- 
ence of  God  than  an  ordinary  man  feels  the  need  of  proving  that 
he  himself  exists  (vol.  2,  pp.  100, 101). 


64  THE  DOCTRINES  OF  MOSAlSM. 

Old  Testament.  It  hardly  ever  appears  except  vdth. 
the  article,  or  in  connection  mth  a  folio  wing  genitive, 
or  an  attribute  annexed  in  some  other  way.  Its 
original  sense  is  "the  pow^erful,  the  strong."  The 
name  £/  also  appears  in  a  number  of  the  oldest 
names  of  men  (Gen.  4:  18,  Mehuja-el,  Methusha-el) . 

2)  E/oah,  the  singular  of  Elohim,  occurs  in  the  Old 
Testament  almost  exclusively  in  poetical  language, 
^^ith  the  exception  of  the  later  books  composed  under 
Aramaic  influence.  It  originally  expresses  the  impres- 
sion made  by  powder.  Eloah  is,  according  to  this, 
the  power  that  awakens  terror.  That  the  natural 
man  finds  himself,  when  confronted  by  the  Divinity, 
chiefly  moved  by  a  feeling  of  fear,  is  expressed  in  this 
designation  of  God. 

3)  The  most  common  designation  of  the  Divine  Be- 
ing in  the  Old  Testament  is  Elohim,  the  plural  of  Eloah. 
This  plural  form  is  peculiar  to  the  Old  Testament, 
and  it  appears  as  a  name  of  God  only  in  old  Hebrew, 
and  in  none  of  the  other  Semitic  languages.  The 
meaning  of  the  j^lural  is  not  numerical,  either  in  the 
sense  in  which  some  older  theologians  understand  it, 
W' ho  seek  the  mystery  of  the  Trinity  in  the  name ;  ^  or 
in  the  sense  that  the  expression  had  originally  a  pol- 
ytheisiic  meaning,  and  only  at  a  later  period  acquired 
a  singular  sense ;  or  that  originally  the  plural  indi- 
cated the  one  God  together  with  the  angels ;  but  it  is 
much  better  to  explain  Elohim,  as  the  quantitative  plu- 
ral, which  is  used  to  denote  unlimited  greatness.  The 
plural  signifies  the  infinite  fulness  of  the  might  and 
power  which  lies  in  the  Divine  Being,  and  thus  passes 
over  into  the  intensive  plural,  as  Delitzsch  has  named 

1  But  even  this  view  has  some  truth  at  its  foundation,  since 
the  plural  form,  iudicating  the  inexhaustible  fulness  of  the  Divin- 
ity, serves  to  combat  the  most  daring  enemy  of  the  doctrine  of 
the  Trinity— abstract  monotheism. 


THE  NAMES  EL,  ELOAH,  ELOHIM,  EL-ELYON.         65 

it.^  The  plural  contained  in  Adonai  is  to  be  explained 
in  the  same  way ;  indeed,  this  plural  of  majesty  has 
also  passed  to  other  titles  of  God.  Elohim  remains  all 
through  the  Old  Testament  the  generalname  of  God; 
and  is  used  with  special  emphasis  in  the  Elohistic 
Psalms. 

As  the  name  of  the  irue  God,  Elohim  is  regularly 
joined  with  the  singular.  The  exceptions  are  rare,  and 
can  be  explained  from  the  context  of  the  passages. 

Elohim  is  God  in  his  omnipotence,  and  as  such  He 
is  the  God  of  the  Gentiles  also.  He  is  designated 
Elohim  as  the  one  who  is  in  the  highest  degree  to  be 
feared  and  reverenced,  as  absolute  majesty  and 
power. 

4)  The  divine  name  El-Elyon  (God  Most  High)  is  also 

used  outside  of  the  sphere  of  revelation.    It  occurs  in 

the  history  of  Melchizedek  (Gen.  14:  18),  and  it  is 

characteristic  that  it  appears  in  the  mouth  of  the 

king  of  Babylon  (Isa.  14:  14),  probably  to  designate 

Bel. 

[Analysis:  1)  The  meamng  of  El;  2)  the  0.  T.  takes  the  existence 
oi  God  for  granted;  3)  the  meaning  of  Eloah;  4)  the  significance 
oi  the  plural  form  Elohim;  5)  the  definition  of  Schultz ;  6)  the 
significance  of  Elohim;  7)  oi  El-Elyon.] 

1  Schultz:  It  is  one  of  those  plural  forms  by  no  means  rare  in 
the  case  of  words  denoting  power  and  majesty,  which  help  to  in- 
crease the  significance  of  the  word,  and  to  express  the  fulness  of 
power  and  majesty  which  is  exclusively  connected  with  unity  of 
person.  Probably  the  significance  of  the  word  does  not  depend 
directly  on  the  idea  of  the  strength,  but  on  the  notion  of  that 

which  is  terrible,  majestic,   and  adorable When  the  God  ot 

Israel  is  called  Elohim,  He  is  thereby  simply  described  as  Deity, 
as  possessor  of  a  nature  which  is  absolutely  sublime,  and  to  which 
obedience  and  adoration  are  due  from  mortals  (vol.  2,  pp. 
126, 127). 


66  THE  DOCTRINES  OF  MOSAISM 

§  37.    El-Shaddai. 

This  name  characterizes  God  as  revealing  Himself  in 

I  Mis  mights    Delitzsch  on  Gen.   17:   1  forcibly  says: 

'^Elohim  is  the  God  who  creates  nature  so  that  it  is, 

and  supports  it  so  that  it  continues ;  El-Shaddai,  the 

God  who  compels  nature  to  do  what  is  contrary  to 

itself,  and  subdues  it  to  bow  and  minister  to  grace." 

But  as  soon  as  the  name  Jehovah  unfolds  its  meaning, 

the  name  El-Shaddai  falls  back  on  the  one  hand  into 

the  list  of  the  more  general  names  of  God. 

[Analysis:  1)  The  meaning  of  El-Shaddai :  2)  in  what  it  differs 
from  Elohim.] 

§  38.    Pronunciation  and  Grammatical  Explanation  of  the 
Name  Jehovah. « 

The  word  Jehovah  in  the  Masoretic  text  of  the  Old 
Testament  has  the  vowel  pointing  of  Adonai.^  How 
old  the  dread  of  uttering  the  name  is,  cannot  be  ac- 
curately fixed.  The  Jews  maintain  that  the  knowledge 
of  the  true  pronunciation  has  been  entirely  lost  since 
the  destruction  of  the  temple.  Ex.  3:  13—15  is  the 
decisive  passage  for  the  pronunciation  and  gram- 
matical explanation  of  the  name.  We  must  read 
either  J  ah  w  eh  or  Jahwah.  The  first  form  is  more 
probable,  and  we  must  regard  the  word  as  a  noun 

1  Schultz:  This  word  is  meant  to  denote  God  as  the  absolutely- 
mighty  one  whom  no  one  can  withstand,  so  that  his  followers 
may  fearlessly  and  confidently  trust  in  him,  and  build  their  faith 
upon  him  (vol.  2,  p.  180). 

2  SeeDalman:  Studien  zur  biblischen  Theologie, — der  Gottesname 
Adonai  und  seine  Geschichte.    Berlin  1889. 

3  Schultz:  The  history  of  the  pronunciation  of  this  word  is 
singularly  obscure.  .  ,  .  The  name  "Jahve"  was  regarded  by  the 
later  age  as  a  secret  name  of  miraculous  virtue,  and  as  too  holy 
to  be  pronounced.  .  ,  .  The  growth  of  this  awe,  based  perhaps  on 
Lev.  24: 11, 16,  can  still  be  traced  in  the  old  Rabbinic  literature.  .  . 
Even  tradition  throws  little  light  on  the  original  pronunciation 
(vol.  2,  pp.  131,  132). 


THE  SIGNIFICATION  OF  THE   NAME   JEHOVAH.  67 

formed   from  the  third  person  of  the  imperfect  of 

haw  ah,  the  older  form  of  hay  ah  (he  was).^ 

[Analysis:  1)  Pronunciation  of  the  name  Jehovah;  2)  gram- 
matical explanation] . 

§  39.    The  Signification  of  the  Name  Jehovah. 

The  name  signifies  He  who  is,  according  to  Ex.  3: 
14;  more  particularly,  He  who  is  what  He  is.  God  is 
Jahweh  in  as  far  as  he  has  entered  into  an  historical 
relation  to  mankind,  and  in  particular  to  the  chosen 
people,  Israel. 

1)  The  name  carries  us  into  the  sphere  of  divine 
freedom.  It  expresses  quite  generally  the  absolute 
independence  of  God  in  His  dominion. 

2)  The  name  further  conveys  the  idea  of  the  ab- 
solute//w/wtffa6/7/Y/  of  God  (Mai.  3:  6),  and  implies  the 
invariable  faithfulness  of  God  (Dent.  7:  9;  Isa.  26:  4), 

[Analysis:  1)  Literal  signification  of  Jahweh;  2)  the  name  more 
particularly  expresses  two  ideas.] 

§  40.    Age  and  Origin  of  the  Name  Jehovah. 

Every  attempt  to  derive  the  name  from  heathenism 
rests  on  arbitrary  h^ypotheses.  The  more  exact  de- 
termination of  the  Old  Testament  origin  of  the  name, 
depends  on  the  explanation  of  the  passage  in  Ex.  6: 
3.  We  are  not  to  explain  this  as  if  the  name  Jehovah 
had  been  entirely  unknown  to  the  patriarchs,  and  that 
we  have  here  the  first  revelation  of  the  name;  but 
rather  in  this  sense,  that  the  name  Jehovah  had  not 

1  Schultz:  xiccordingto  Hebrew  etymology  the  word  must  un- 
doubtedly be  connected  with  hayah  in  its  older  form  hawah.  .  .  But 
the  view  of  Schrader  and  Lagarde  appears  to  me  still  more  suit- 
able. .  .  .  They  would  refer  it  to  a  secondary  conjugation  and 
take  the  Hiphil  as  the  original  form.  Then  J  ah  ve  would  be  "he 
who  causes  to  be,"  the  Creator;  or  if  the  signification  being  is 
only  the  weakened  form  of  the  stronger  "living,"  then  "the  be- 
stower  of  life."  .  .  .  But  even  this  view  cannot  be  termed  certain 
(vol.  2,  pp.  133,  134). 


68  THE  DOCTRINES  OF  MOSAISM. 

been  yet  understood  by  the  patriarchs,  and  that  they 
had  not  had  the  fu//  experience  of  that  \Yhichlies  in  the 
name.^  The  name,  therefore,  reaches  back  to  prime- 
val antiquity,  and  Avas  not  first  introduced  by 
Moses.  2 

[Analysis:  1)  The  name  Jehovah  not  of  heathen  origin;  2)  not 
entirely  unknown  to  the  patriarchs;  3)  though  its  full  meaning 
was  not  known  to  them;  4)  the  meaning  of  Ex.  6;  3;  5)  five 
reasons  to  prove  the  pre-Mosaic  origin  ol  the  name.] 

§  41.   Comparison  of  the  Name  Jehovah  with  Elohim 
and  EL 

In  general,  all  universally  cosmical  action  of  God, 
going  out  toward  the  heathen  as  well  as  toward  Is- 
rael in  the  creation  and  preservation  of  the  world,  is 
traced  to  £/  and  Elohim ; to  Jehovah,  on  the  other  hand, 
f  is  traced  every  divine  act  Avhich  is  connected  with  the 
theocratic  revelation  and  guidance,  and  which  bears 
on  the  heathen  only  in  so  far  as  their  history  stands 
in  relation  to  the  aim  of  the  divine  kingdom.  This 
difference,  however,  from  the  nature  of  the  case,  is  not 
strictly  kept  up  everywhere  in  the  Old  Testament  in 
the  use  of  the  names  of  God.  But  still  it  is  plainly 
apparent  that  the  Old  Testament  writers  had  a  very 
definite   consciousness  of  the   indicated    difference.  ^ 

1  This  would  make  the  meaning  of  the  passage  correspond 
exactly  with  Ex.  3:  15,  and  be  analogous  to  the  passage  Ex. 
33:  19. 

2  In  favor  of  this  view  we  may  present  the  iollowing  reasons: 
1)  The  name  occurs  in  some  of  the  most  ancient  documents  in- 
serted by  Moses  into  the  Book  of  Genesis;  2)  the  occurrence  of  prop- 
er names  compounded  with  Jah  in  Pre-Mosaic  genealogies  (Azariah, 
1  Chron.  2:  8;  Abiah,  1  Chron.  2:  24;  Ahijah.  1  Chron.  2:25;  Joche- 
bed,  the  mother  of  Moses);  3)  Abraham  used  it  as  an  element  in 
a  name,  Gen.  22:  14;  4)  it  is  most  improbable  that  Moses  should 
bring  to  the  people  a  revelation  of  the  God  of  their  fathersunder  a 
name  of  God  quite  unknown  to  them;  5)  even  Schultz,  an  expounder 
of  the  negative  critical  theory,  grants  that  "it  is  in  itself  more 
likely  that  such  a  name  was  not  invented  but  simplv  found  by 
Moses"  (vol.  2,  p.  137). 

3  It  is  well  known  that  the  first  book  of  Psalms  (Ps.  1—41)  is 
Jehovlstic,  and  the  second  (Ps.  42—72),  Elohistic. 


/ 


ATTRIBUTES  OF  GOD.  69 

Theophany  in  general  is  predicated  of  Jehovah,  who, 
and  not  Elohim,  holds  intercourse  with  man  in  the 
manner  of  men.  Hence  it  comes  that  anthropo- 
morphisms are  almost  always  applied  to  Jehovah, 
and  not  to  Elohim. 

[Analysis:  1)  God  is  Elohim  as  his  power  is  displayed  in  the 
creation  and  preservation  of  the  world;  2)  .Fehovah  as  the  Re- 
deeming God;  3)  theophany  is  predicated  of  Jehovah.] 

§  42.    Attributes  of  God  which  are  derived  immediately 
from  the  Idea  of  Jehovah. 

1)  Jehovah  is  an  eternal  God,  the  Everlasiing  God,  as 
Abraham  addresses  Him  in  Gen.  21:  33  (compare 
Dent.  32:  40).  God's  eternity  is  involved  in  His  ab- 
solute independence,  in  virtue  whereof  God  is  not  con- 
ditioned by  anything  which  originates  or  decays  in 
time,  but  is  the  first  and  the  last  (Isa.  44:  6;  48:  12). 
While  God  as  Jehovah  is  the  eternal,  God's  eternity  is 
defined  as  the  unchangeableness  of  His  being,  continuing 
throughout  every  change  of  time  and  thus  it  becomes  the 
basis  of  human  confidence.  ^ 

2)  In  the  word  Jehovah  is  involved  the  idea  that  He 
is  a  living  God  (Gen.  16:  14;  Deut.  5:  26). ^  He  is 
acknowledged  as  the  living  God  in  the  midst  of  the 

Delitzsch:  "While  Elohim  is  the  more  especially  appropriate 
name  of  the  Creator,  Jehovah  designates  more  particularly  the 
God  of  history,  and  indeed  of  the  history  of  Kedemption,  hence 
God  the  Redeemer.  The  combination  of  the  two  names  denotes, 
according  to  Ps.  100:  3,  the  oneness  of  the  supermundane  God 
and  the  God  of  history,  the  oneness  of  God  the  Creator  and  the 
God  of  Israel,  or  the  God  of  positive  revelation!"  (Comm.  on  Gen. 
2:  4). 

1  Schultz:  In  the  0.  T.  conception  of  God,  nothing  stands  out 
from  the  first  so  strongly  and  unmistakably  as  the  personality  of 
the  God  of  Israel  ....  The  God  of  the  0.  T.  ]s  thoroughly  self-con- 
scious, independent  of  the  world,  free,  personal.  The  writer  of 
Ex.  3:  14  takes  the  very  name  of  the  covenant  God,  Jehovah,  to 
mean  that  he  is  unchangeable  self-existence,  absolute  personality 
(vol.  2,  p.  103). 

2  On  Gen.  16;  13  see  my  Studies  in  Genesis. 


70  THE   DOCTRINES  OF   MOSAISM. 

conoTegation  by  his  deeds  of  revelation  (Josh.  3:  10), 
and  by  his  words  of  revelation  (Jer.  23:  36).  As  a  liv- 
ing God  he  also  enters  with  man  into  a  relation  of  fel- 
lowship which  IS  experienced  by  him  inwardly,  especial- 
ly as  a  God  who  hears  prayer,  and  hence  the  longing- 
of  the  godly  for  the  Hving  God  (Ps.  42-  2;  84:  2).^ 

3)  Jehovah  is  the  Lorcf,~my  Lord  (Adonai).  Accord- 
ing to  the  original  meaning  of  Adonai  (-^my  Lord"), 
there  lies  in  it,  not  simply  the  acknowledgment  of 
the  divine  sovereignty  in  general,  but  also  the  con- 
sciousness of  specially  belonging  to  God,  the  con- 
sciousness of  standing  under  his  immediate  guidance 
and  protection. 2 

[Analysis:  1)  Jehovah  is  the  eternal  God;  2)  the  name  implies 
His  independence,  3)  His  unchangeableness;  4)  His  absolute  per- 
sonality; 5)  the  idea  of  the  living  God;  6)  the  meaning  of 
Adonai.] 

§  43.    The  Unity  of  God. 

Monotheism  forms  one  of  the  fundamental  doc- 
trines of  Mosaism.    Jehovah  is  one  (Deut.  6:  4). 

L)  Some  have  maintained  that  the  unity  of  God  was 
developed  gradually  from  a  polytheistic  religion,  but  for 
this  there  is  no  e\ddence  whatever.  ^  Passages  like 
Gen.  1:  27;  11:  7;  3:  22,  cannot  be  cited  in  support 
of  this  view. 

2)  Others  again  maintain  that  the  Mosaic  Jehovah 
does  not  exclude  the  existence  of  other  gods. 

1  Schultz:  He  is  the  living  God,  the  God  of  life,  in  whom  life  is 
present  as  a  property,  and  that,  too,  an  inalienable  property 
(Deut.  5.  26;   32:  40;  .Jer.  10;  10).   (Vol.  2,  p.  112). 

2  Schultz:  Adonai  describes  God  as  the  Master  to  whom  man 
stands  in  the  relation  ot  a  servant.  Gen.  18:  27.     (Vol.  2,  p.  129). 

3  The  whole  exhibition  of  the  Divine  Being  in  the  first  ten 
chapters  of  Genesis  assumes  most  distinctly  the  universality  of 
the  idea  of  God;  and  even  after  revelation  has  restricted  itself  to 
one  race,  the  divine  training  aims  continually  at  awakening  the 
consciousness  of  this  universality  (Gen.  28:  15,  16). 


FORMAL  DEFINITION   OF   THE  IDEA  OF   GOD.  71 

It  cannot  be  disputed  that  many  of  the  Israelites  ve- 
garded  Jehovah  only  as  a  god  beside  other  gods  of 
the  people,  but  it  is  equally  clear,  however,  that  this 
view  is  always  combated  by  the  organs  of  revelation 
as  a  perversion  of  the  idea  of  Jehovah.  Judaism  is 
certainly  right  in  continually  proclaiming  the  pas- 
sage Deut.  6:  4  as  the  most  holy  word,  which  includes 
the  fundamental  doctrine  of  monotheism.  Of  the  two 
admissible  explanations  of  this  passage,  a)  ''Hear,  0 
Israel:  the  Lord  our  God  is  one  Lord,"  and  b)  ''the 
Lord  our  God,  the  Lord  is  one,"  the  latter  seems  the 
more  correct.  This  passage  together  with  Deut.  4: 
35  and  4:  39,  affirms  the  unity  of  God  in  the  strictest 
sense. 

Another  question  has  also  been  raised,  whether  the 
gods  of  the  heathen  did  not  exist  according  to  the 
Old  Testament,  if  not  as  gods,  at  least  as  living  beings, 
perhg.ps  as  demons,  or  evil  angels.  It  is  highly  prob- 
able t.hat  in  1  Cor.  8:  4,  5;  10:  19,  20,  Paul,  when  he 
used  the  word  demons  in  speaking  of  the  Greek  gods, 
takes  it  from  the  lxx  of  Deut.  32:  17.  According  to 
Paul  the  idols  whom  the  Gentiles  worshiped  are  the 
demons  or  the  evil  angels,  the  servants  and  organs 
of  Sa ban;  and  it  is  through  them,  probably,  that  the 
Devil  has  especial  dominion  over  heathendom. ^ 

[Analysis:  1)  Monotheism  a  fundamental  doctrine  of  Mosaism; 
2)  the  idea  of  God  was  universal ;  3)  the  unity  of  God  was  not 
gradually  developed  from  a  polytheistic  religion;  4)  the  0.  T.  de- 
cidedly excludes  the  idea  that  other  gods  rule  side  by  side  with 
Jehovah;  5)  the  testimony  of  Deut.  4:  35,  39;  6:  4;  6)  the  gods  of 
the  heathens  are  the  evil  angels.] 

§  44.  Formal  Definition  of  the  Idea  of  God  as  the  Holy  One. 
God  is  Kacfosh,  the  floly  One.    In  virtue  of  its  inex- 
haustible signification,  the  divine  holiness  is  one  of 

1  Schultz:  In  such  passages  as  Deut.  32:  17  and  Ps.  106:  37,  the 
heathen  gods  and  demons  seem  to  merge  into  one  another.  Azazel 
is  also  an  instance  of  the  same  kind  (vol.  2,  p.  275  note). 


72  THE   DOCTRINES  OF  MOSAISM. 

the  most  difficult  terms  in  the  Bible  to  define.  The 
first  declaration  of  the  divine  holiness  is  found  in 
Moses'  song  of  praise,  Ex.  15:  11  (glorious  in  holi- 
ness). 

When  holiness  is  predicated  of  the  covenant  people 
and  covenant  ordinances,  two  things  are  implied :  1) 
being  taken  out  of  worldliness ;  2)  being  appropria- 
ted by  God.  Whenever  this  character  of  holiness  per- 
tains to  an3^thing,  this  never  rests  on  a  natural  qual- 
ity. The  idea  of  natural  purity  and  impurity  does 
not  coincide  with  that  of  holiness  and  unholiness. 
The  holiness  of  the  creature  always  goes  back  to  an 
act  of  the  divine  will.  It  is  ahvays  a  state  in  which 
the  creature  is  bound  to  God  by  the  appointment  of 
God  himself.^ 

Where  kadosh  (holiness)  is  a  designation  of  a  divine 
attribute,  there  evidently  lies  in  it  primarily  a  negative 
element,  by  which  it  designates  a  state  of  apartness, 
God  raising  Himself  up  above  others.  ^  God's  holi- 
ness is  God's  self-preservation,  by  virtue  of  which  He 
remains  like  Himself  in  all  relations  which  either  are 
in  Him  or  on  which  He  enters  in  anyway,  and  neither 
gives  up  any  part  of  His  divinity  nor  accepts  any- 
thing ungodly.  Two  things  lie  in  the  divine  holiness, 
1)  that  He  stands  in  opposition  to  the  world,  and 
again,  2)  that  He  removes  this  opposition  by  choos- 
ing in  the  world  some  w^hom  He  places  in  communion 
with  Himself  (Isa.  57:  15). 

All  demonstrations  of  the  divine  covenant  of  grace 
are  the  issues  of  the  divine  holiness. 

[Analysis:  1)  God  is  the  Holy  One;  2)  two  things  are  implied 
when  the  word  holy  is  applied  to  man  ;  3)  its  meaning  when  ap- 
plied to  God;  4)  two  things  lie  in  the  divine  holiness.] 

1  Diestel :  In  the  most  exact  sense  of  the  word,  nothing  is  holy 
in  and  lor  itself  till  the  will  of  Jehovah  declares  it  to  be  His  prop- 
erty (cited  by  Oehler). 

»  See  Ex.  15: 11;  Isa,  40;  '^5;  Ps.  99;  3-5;  X  S^m.  3:  ?, 


THE  DIVINE  HOLINESS.  73 

§  45.    Fuller  Definition  of  the  Idea. 

If,  in  order  to  come  at  the  concrete  side  of  the  mat- 
ter, we  proceed  from  the  question,  what  is  the  mean- 
ing of  God's  sanctifying  a  people  to  Himself? — the  answer 
is,  that  it  relates  to  a  restoration  of  a  perfect  life, 
both  inwardly  and  outwardly.  Now,  if  we  argue 
from  this  to  the  meaning  of  the  divine  holiness,  it 
may  be  defined  concretely  as  an  absolute  perfection  of 
life,  but  essentially  in  an  ethical  sense.  It  is  true,  how- 
ever, that  the  notions  of  divine  holiness  and  glory  are 
related.  We  may  say  with  Oetinger,  holiness  is  hid- 
den glory,  and  glory  disclosed  holiness. 

On  the  whole,  we  may  define  the  divine  holiness  as 
mainly  separation  from  the  impurity  and  sinfulness  of  the 
creature,  or  expressed  positively,  the  clearness  and 
purity  of  the  divine  nature,  which  excludes  all  com- 
munion with  what  is  wicked.  In  this  sense  the  sym- 
bolical designation  of  the  divine  holiness  is,  that  God 
is  light  (Isa.  10:  17).  The  divine  holiness,  as  a  revealed 
attribute,  is  not  an  abstract  power,  but  is  the  divine 
self-representation  and  self-testimony  for  the  purpose 
of  giving  to  the  world  a  participation  in  the  perfec- 
tion of  the  divine  life. 

Analysis:  1)  The  meaning  of  God's  sanctifying  a  people  to  Him- 
self; 2)  the  meaning  of  divine  holiness;  3)  divine  holiness  and 
glory  related ;  4)  definition  of  divine  holiness;  5)  its  symbolical 
designation;  6)   its  significance  as  a  revealed  attribute.] 

§  46.    Characteristics  connected  with  Divine  Holiness.    1. 
Impossibility  of  Picturing  God,  Omnipresence,  Spirituality. 

1)  Inasmuch  as  the  divine  holiness  is  the  separate- 
ness  of  the  Divine  Being  from  all  finiteness  of  the 
creature,  it  includes  the  impossibility  of  forming  an  image 
of  the  Divine  Being.  From  Deut.  4:  15-19  we  learn 
tha^t  th©  prohibition  of  representing  God  by  any 


74  THE  DOCTRINES  OF  MOSAISM. 

figure  or  form  is  absolute.  ^  Neither  can  any  argu- 
ment contradictory  to  the  utterances  of  the  Old  Tes- 
tament as  to  the  idea  of  God  be  drawn  from  anthropo- 
morphisms,^ for  no  religion  can  dispense  with  such  an- 
thropomorphic expressions  w^hen  it  enters  into  the 
sphere  of  representative  thought,  and  everything 
depends  on  making  it  sure  that  the  literal  applica- 
tion of  such  expressions  shall  be  corrected  by  the 
whole  conception  of  the  idea  of  God.^ 

2)  It  is  self-evident  that  the  Pentateuch  regards 
God,  to  whom  the  heaven  and  the  heavens  of  heaven, 
the  earth  and  all  that  is  upon  it,  belong  (Deut.  10: 
14),  as  omnipresent,  even  when  such  express  delinea- 
tions of  omnipresence  as  in  Ps.  139,  are  not  found  in 
the  Pentateuch.  Compare,  however,  such  passages  as 
Gen.  16:  13;  28:  15-17;  46:  4;  etc.  Beyond  this,  the 
Pentateuch  has  mainly  to  do  with  the  special  presence 
which  God  gives  by  living  among  His  people,  when  He 
localizes  His  face,  His  name,  His  glory— the  so-called 
Shekhina  (see  §  63). 

3)  The  express  declaration  that  God  is  spirit  does 
not  occur  in  the  Old  Testament,  which  is  rather  ac- 
customed to  say  that  God  has  the  spirit,  and  causes 
it  to  go  out  from  Him ;  by  which,  however,  the  Spirit 
is  indicated  as  the  element  of  God's  life  (Isa.  40:  13; 
Ps.  139:  7;  Isa.  31:  3).  The  absolute  personalitj^  of 
God  is  weightily  expressed  in  the  word  "I  am  He" 
(Deut.  32:  39;  Isa.  43:  10). 

[Analysis:  1)  It  is  impossible  to  form  an  image  of  God;  2)  also 
directly  forbidden ;  3)  why  anthropomorphisms  are  used;  4)  God 
is  regarded  as  omnipresent;  5)  His  spirituality ;  6)  His  person- 
ality.] 

iSee  also  Ex.  20:  4;  Deut.  5;  8. 

2  Those  expressions  in  the  Scriptures  in  which  parts  of  the  hu- 
man body,  or  more  generally  the  senses,  are  transferred  to  God. 

3  Schultz:  In  such  expressions  the  activity  of  the  living  God  is 
simply  defined  after  the  manner  of  human  acts. ...The  0.  T.  writers 
sought  to  produce,  in  no  doubtful  fashion,  the  conception  of  a 
living,  personal,  acting  Go^.    (Vol.  2,  pp.  104, 105). 


THE  DIVINE  RIGHTEOUSNESS.  75 

§47.  2.  The  Divine  Righteousness,  Faithfulness,  and  Truth. 

With  the  Divine  hoHness  in  its  ethical  character  are 
connected  the  attributes  of  divine  righteousness,  divine 
faithfulness  and  truth.  These  attributes  are  united  in 
the  main  passage,  Deut.  32:  4. 

1)  God  is  righteous.  The  Hebrew  word  for  righteous 
(tsaddiq),  expresses  what  is  straight  and  right,  in  the 
sense  that  God  in  His  government  always  does  what 
is  suitable;  namely  1)  what  answers  fully  to  His 
aim ;  and  2)  what  answers  to  the  constitution  of  the 
object  of  the  divine  action.  Specially,  but  not  ex- 
clusively, the  sphere  in  which  this  righteousness  man- 
ifests itself  is  the  judicial  activity  of  God.^ 

2)  As  in  the  idea  of  Jehovah,  who  is  absolutely  im- 
mutable, so  also  in  the  idea  of  the  Holy  One  in  virtue 
of  its  ethical  meaning,  the  attribute  of  truth  and  faith- 
fulness is  given  (compare  Isa.49:  7;  Hos.  11:  9).^    In 

Schultz:  The  first  attribute  of  moral  perfection  is  righteous- 
n  es,  that  moral  exactitude  with  which  God  applies  the  standard 
(which  He  has  within  Himself)  of  perfect  motives,  without  fear, 
partiality,  or  selfishness, wherever  His  revelation  finds  expression. 
Tsaddiq  describes  God  as  the  mighty  Rock  on  which  the  moral  or- 
der of  the  universe  is  founded,  in  which  the  pious  may  safely  trust 
for  defence  against  the  mighty  wicked  (Ps.  7:  9,  17).  Faith  in 
God's  righteousness  the  godly  man  must  retain,  in  spite  of  all  the 
apparent  success  of  injustice  (Jer.  12:1).  It  is  the  pledge  that 
justice  will  triumph  in  the  world  (Isa.  42:  21;  Ps.  119:  137).... 
Where  the  righteousness  of  God  is  celebrated,  it  is  combined  w.ith 
His  "goodness,"  because  he  who  is  faithful  to  the  covenant  may 
hope  for  salvation  equally  from  both  (Ps.  33:  5;  35:  28;  40:  10; 
145:  7).  There  is  never  any  antagonism  between  the  goodness  of 
God  and  His  righteousness.  But  God  as  the  righteous  one  is  of 
course  also  the  Judge  of  the  world,  before  whom  wickedness 
meets  its  doom  (Deut.  32:  4;  Ps.  9:  4,  7,  8;  96;  13);  the  God  who 
sanctifies  Himself  by  righteousness,  and  gives  expression  to  His 
righteousness  by  punishment  (Isa.  5:  16;  10:  22).  (Vol.  2,  pp. 
152,  153). 

2  Schultz:  Trustworthiness  and  truthfulness,  together  with 
righteousness,  are  the  main  elements  of  human  honesty,  and  are 
the  necessary  foundation  of  confidence.  Thus  God  is  trustworthy, 
in  the  very  highest  sense.  He  shows  Himself  so  when  He  swears  by 
himself  (Gen.  22:  16).  His  word  which  He.  pledged  to  the  fathers 
He  redeemed  in  every  act  of  His  providence.... He  is  true  (2  Sam.  7; 


76  THE  DOCTRINES  OF  MOSAISM. 

the  Old  Testament  this  attribute  is  specially  empha- 
sized in  referring  to  the  the  divine  word  of  promise,  and 
the  agreement  of  the  divine  action  there^dth.  One  of 
the  chief  passages  in  the  Pentateuch  is  Num.  23:  19. 
(Compare  1  Sam.  15:  29;  Ps.  36:  5). 

[Analysis:  1)  God  is  righteous;  2)  meaning  of  tsaddiq ;  3)  state- 
ment of  Scliultz;  4)  God  is  the  righteous  judge;  5)  God  is  trust- 
worthy; 6)  the  faithfulness  of  God;  7)  righteousness  and  faith- 
fulness explain  each  other.] 

§  48.    3.  The  Jealous  God. 

In  the  idea  of  divine  holiness  is  included  that  God 
is  a  Jealous  God  (Ex.  34:  14;  Deut.  6:  15).  The  divine 
zeal  is  the  energy  of  the  divine  holiness.  The  divine  zeal 
has  a  twofold  form : 

1)  It  turns  itself  avengingly  against  every  viola- 
tion of  the  divine  will.  God's  jealousy  turns  especial- 
ly against  idolatry  (Deut.  32:  21),  and  generally 
against  all  sin  by  which  God's  holy  name  is  desecrat- 
ed. Thus  the  divine  yea/of/s/ manifests  itself  as  divine 
wrath.  For  the  wrath  of  God  is  the  most  intense 
energy  of  the  holy  will  of  God,  the  zeal  of  His  wound- 
ed love.  On  the  connection  of  the  two  ideas,  jealousy 
and  wrath,  compare  Deut.  6:  15;  32:  21,  22;  Ps.  78: 
58,  59. 

As  wrath  is  a  manifestation  of  divine  holiness,  the 
occasion  of  its  outburst  does  not  lie  in  a  capricious 
divine  humor  or  natural  malignity,  but  wholly  in  the 
person  smitten  by  it.  If  man  denies  and  rejects  the 
testimony  of  the  holy  God  which  Avas  given  to  him, 
justice  must  be  executed  upon  him  in  his  resistance  of 

28);  His  words  are  pure  (Ps.  12:  6);  He  hateth  falsehood  (Prov. 
15:  26);  what  he  says  he  really  means.  On  this  depend  both  the 
the  law  and  the  prophecies.  References  to  God's  fidelity  and  truth 
are  uncommonly  frequent  all  through  the  O.  T.  In  many  instan- 
ces righteousness  and  faithfulness  are  synonymous,  or,  at  any 
rate,  they  explain  each  other  (Ps.  36:  5,  6;  96:  13:  143:  1).  (Vol. 
2,  pp.  156,  157). 


THE  JEALOUS  GOD.  77 


God's  will,  which  alone  is  in  the  right,  by  his  being 
reduced  to  his  own  nothingness.  But  the  manifesta- 
tion of  wrath  also  receives  its  measure  from  divine 
hohness,  which  measure  is  ordained  by  the  divine  aim 
of  salvation,  and  hence  it  is  not  the  sway  of  blind 
passion  (Hos.  11:  9;  Jer.  10:  24;  and  the  parable  in 
Isa.  28:  23-29). 

2)  Jehovah  is  Jealous  not  for  Himself  alone,  but 
also  for  His  holy  people,  so  far  as  they  are  in  a  posi- 
tion of  grace,  or  are  taken  into  favor  again  by  Him. 
From  this  side  His  jealousy  is  the  zeal  of  love  as  an 
energetic  vindication  of  the  unmatched  relation  in 
which  God  has  placed  His  people  to  Himself.  The 
anthropopaihies^  of  the  Old  Testament  come  for  the 
most  part  under  this  heading. 

[Analysis;  1)  Divine  jealousy  is  the  energy  of  the  divine  holiness;  2) 
this  jealousy  manifests  itself  as  divine  wrath;  3)  definition  of  the 
wrath  of  God;  4)  the  occasion  of  its  manifestation;  5)  receives 
its  measure  from  divine  holiness;  6)  His  jealousy  is  the  zeal  of 
love;  7)  the  meaning  of  the  anthropopathies  of  the  0.  T.;  8) 
do  not  express  a  change  in  the  divine  nature.] 

1  Those  declarations  concerning  God  in  whieh  human  emo- 
tions, and  changes  in  these  emotions,  are  attributed  to  God.  These 
expressions  refer  to  a  change  of  the  relation  in  which  the  divme 
holiness,  which  is  in  itself  changeless,  enters  into  with  changeable 
man  The  Old  Testament  does  not  suppose  that  a  change  m 
the  divine  nature  itself  takes  place.  Compare  1  Sam  15:  29  with 
V.  35.  Such  anthropopathies  serve  to  keep  wakeful  and  strong 
the  consciousness  of  the  living,  holy  God  (Oehler). 


CHAPTER  VI. 

THE  MOSAIC  DOCTRINE  OF  THE  CREATION  AND  PRESER- 
VATION OF  THE  WORLD. 

§  49.    General  Survey. 

The  existence  of  the  world  as  absolutely  due  to  the 
divine  causality  is  presented  in  three  propositions  : 

1)  When  reflection  is  directed  to  ihe  existence  of  the 
world,  both  as  to  its  beginning  and  as  to  its  subsis- 
tence, we  reach  the  doctrine  of  the  Creation  and  Preser- 
vation of  the  world. 

2)  When  we  consider  how  the  world  is  so,  and  not 
othermse,  we  get  the  doctrine  of  the  aim  of  the  world 
and  of  divine  Providence,  with  which  is  connected  the 
question  of  the  relation  of  the  divine  causality  to  the 
wickedness  and  evii  in  the  world. 

3)  For  the  realization  of  His  aim,  God  enters  vn  a 
peculiar  relation  to  the  world;  the  means  by  which  (}od 
brings  about  this  His  special  relation  to  the  world 
are  exhibited  in  the  doctrine  of  Revelation. 

These  three  topics  vill  be  fully  discussed  in  the  next 
three  chapters. 

§  50.    Creation  by  the  Word. 

The  Mosaic  doctrine  of  creation  rests  on  two  fun- 
damental thoughts:  1)  that  the  production  of  the 
world  proceeded  from  the  Word;  and  2)  from  the  Spirit 
of  God.^ 

1  Schultz:  God  is  represented  as  connected  with  existence  out- 
side of  Himself  by  the  concept  of  "the  Spirit  and  the  Word  of  God." 
....His  Word  creates  the  world,— that  is,  God's  inner  world  ot 
thought  becomes  through  His  will,  the  source  of  life  outside  oJ 
himself.    (Vol.  2,  p.  184). 


THE  DIVINE  SPIRIT  IN  CREATION.  79 

The  form  of  the  creation  of  the  world  is  the  speak- 
ing, or  the  Word  of  God ;  this  means  that  the  world 
originated  through  a  conscious,  free,  divine  act.  This  ex- 
cludes 1)  every  theory  of  the  origin  of  the  world 
by  emanation;  and  2)  the  assumption  of  an  eternal 
elementary  matter  independent  of  God. 

The  first  verse  of  Genesis  is  not  to  be  considered  as 
a  title,  a  summary  statement  of  the  contents  of  the 
chapter,  but  rather  a  declaration  of  the  primordial 
creation  of  the  matter  of  the  universe. 

The  central  idea  is  creation,  and  the  Hebrew  word 
bara  here  used,  always  means  the  production  of  some- 
thing new  which  has  not  had  a  previous  existence. 

It  is  clear  that  Mosaism  places  itself  above  all 
natural  religions  by  the  declaration,  ''In  the  begin- 
ing  God  created  the  heaven  and  the  earth." 

[Analysis:  1)  The  Mosaic  doctrine  of  Creation  rests  on  two 
tacts;  2)  the  form  of  the  creation;  3)  this  excludes  certain  the- 
ories of  the  orig:in  of  the  world;  4)  Gen.  1:  1  is  not  a  superscrip- 
tion; 5)  the  meaning  of  bara;  6)  the  0.  T.  religion  not  a  natural 
religion.} 

§  51.    The  Divine  Spirit  in  Creation. 

Since  the  world  is  placed  outside  of  God,  it  origin- 
ated and  subsists  only  by  the  life  imparted  to  it  by 
His  Spirit;  thus  it  is  not  separated  from  Him,  al- 
though distinct  from  Him.^ 

1  Schultz:  The  teaching  of  the  narrative  in  Genesis  may  be  summed 
up  as  follows: 

"1.  God  and  the  world  are  distinct.  The  sum  of  Being  outside 
God  is  an  object  upon  which  God  acts;  it  exists  therefore  apart 
from  God. 

2.  God  and  the  world  are  not  independent.... The  laws  of  the 
world  are  an  expression  of  the  divine  will.  The  earth  brings  forth 
at  God's  Word  and  command,  obeying  his  will  and  fulfilling  it  bv 
her  order.  Between  the  order  of  nature  and  the  will  of  the  living 
God  there  is  no  antagonism. 

3.  ^  God  and  the  world  are  not  antagonistic.  It  places  itself  at 
God's  command,  so  that  He  can  make  everything  'very  good;' 
and  He,  on  His  part,  rejoices  over  it  and  blesses  the  creatures  on  it" 
(Vol.  2,  pp.  188,  189). 


80  THE  DOCTRINES  OF  MOSAISM. 

The  life  of  the  creature,  according  to  the  record  of 
creation  does  not  proceed  from  the  chaotic  mass;  but 
life  comes  from  God  (Ps.  3G:  9).  That  the  Spirit  of 
God  really  acts  in  the  creative  word,  and  that  it  is 
itself  endued  with  the  power  of  life,  is  indicated  by  the 
expression  in  Ps.  33:  6,  where  the  Spirit  is  character- 
ized as  the  Spirit  of  the  divine  mouth ;  it  lies  also  in 
Isa.  40:  13,  that  the  Divine  Spirit  acting  in  the  crea- 
tion is  a  consciously  Avorking  and  intelligent  power, 
as,  according  to  Ps.  139: 7,  the  divine  omnipresence  in 
the  world  acts  by  means  of  the  all  penetrating  Spirit 
of  God.  Creature  life  proceeds  from  God,  but  it  does 
not  flow  from  God ;  it  is  imparted  freely  by  God  to 
the  creature  (Isa  42:  5).  It  is  not  a  life  which  God 
lives  in  the  creature,  but  a  relatively  independent  life 
of  the  creature,  derived  from  God. 

[Analysis:  1)  God  and  the  world  are  distinct;  2)  God  and  the 
world  are  not  independent;  3)  God  and  the  world  in  the  act  of 
creation  are  not  antagonistic;  4)  life  conies  from  God;  5)  the 
Spirit  acting  in  creation  is  a  consciously  working  and  intelligent 
power;  6)  the  life  in  the  creature,  though  derived  from  God,  is  a 
relatively  independent  life.] 

§  52.    On  the  Preservation  of  the  World. 

1)  The  preservation  of  the  world  is,  on  the  one 
hand,  distinguished  in  the  Old  Testament  from  its 
creation,  inasmuch,  as,  according  to  Gen.  2:  2,  the 
production  of  the  classes  of  creatures  has  a  conclu- 
sion, which  is  formed  by  the  Sabbath  of  creation; 
while  on  the  other  hand,  the  agency  of  God  in  this 
preservation  is  represented  as  a  continuous  creation.^ 

2)  The  continuance  of  this  system  of  the  world  is 
established  at  each  moment  by  the  divine  omnipo- 
tence.    The  preservation  of  the  world  rests  continually  on 

1  Schultz:  In  the  growth  of  individual  creatures,  creation  and 
preservation  run  into  each  other.. ..The  development  and  contin- 
ued existence  of  the  creature  is  dependent  on  the  continuance  of 
God's  creative  activity  (Vol.  2,  p.  189). 


ON  THE  PRESERVATION  OF  THE  WORLD.  81 

the  same  foundation  as  the  creation,  on  God's  Word  of 
command,  which  He  continually  sends  forth  (Ps.  147: 
15-18);  and  it  rests  just  as  continually  on  the  Divine 
Spirit,  which  He  causes  ever  to  go  forth  (Ps.  104:  29, 
30).  This  last  passage  shows  how  the  preservation 
of  the  creature  can  be  looked  at  from  the  point  of 
view  of  a  continuous  creation;  and  this  thought,  that  a 
creative  working  of  God  goes  on  in  the  preservation 
of  creation,  is  in  general  imprinted  in  various  forms 
on  the  Old  Testament  phraseology  (Ex.  4:  11;  Isa. 
42:5).  The  Psalm  of  creation  (Ps.  104),  by  using 
participles  in  verse  2,  characterizes  the  creative  agen- 
cy of  God  as  an  agency  which  continues  to  work  in 
the  preservation  of  the  world. 

[Analysis:  1)  Preservation  may  be  regarded  as  a  continuous 
creation;  2)  it  rests  on  God's  Word  of  command;  3)  the  Psalm 
of  creation.] 


CHAPTEK  VII. 

THE  MOSAIC  DOCTRINE  OF  DIVINE  PROVIDENCE. 

§53.    The  Design  of  Creation,  and  its  Realization  through 
Providence. 

That  a  divine  plan  is  to  be  realized  in  the  world,  and 
that  the  divine  creation  is  therefore  a  teleological  act, 
is  shown  in  the  account  of  the  creation.  In  all  His  creat- 
ing God  approves  the  works  of  His  hands ;  but  still 
the  creating*  God  does  not  reach  the  goal  of  His  crea- 
tion until  He  has  set  over  against  Him  His  inifige  in 
man.  From  this  last  fact  it  is  plain  that  th/,*  self- 
revelation  of  God,  the  unveiling  of  His  Being,  is  the 
final  end  of  the  creation  of  the  world ;  or  to  ex|j)ress  it 
more  generally,  that  the  whole  world  serves  tc  /  reveal 
the  divine  glory,  and  is  thereby  the  object  of  divine 
joy  (Ps.  104:  31). 

But  in  mankind  the  aim  of  the  creation  of  the 
world,  the  glorifying  of  God,  was  disturbed  \')y  sin. 
But  in  spite  of  the  dominion  of  sin,  the  divine  e^im  in 
the  world  shall  come  to  its  realization  (Num.  14;  21 ). 
The  choosing  of  the  race  through  which  God's  bless- 
ing shall  come  on  all  races  of  the  earth  (Gen.  12:  3; 
18:  18),  serves  this  divine  aim. 

It  is  clear  that  the  Old  Testament  teaches  a  provi- 
dence which  embraces  everything,  since  it  subjecil^s 
everything  to  the  divine  direction  (Ps.  65:  2).  The 
divine  providence  extends  also  to  the  animals  (Ps. 
104:  21,  27;  Job  38:  41;  Ps.  147:  9).  No  sphere  of 
chance  exists  in  the  Old  Testament.    From  Ex.  21: 


RELATION  OF  THE  DIVINE  CAUSALITY  TO  EVIL.  83 

13,  we  infer  that  even  what  men  call  accidental  death 
is  under  God's  direction.  Even  in  dra^Ying  lots  "the 
lot  is  cast  into  the  lap ;  but  the  whole  disposing  there- 
of is  of  the  Lord"  (Prov.  16:  33). 

[Analysis:  1)  The  divine  creation  is  a  teleological  act;  2)  the 
final  aim  is  the  self-revelation  of  God;  3)  and  the  manifestation 
ot  the  divine  glory;  4)  this  gloriiying  of  God  was  disturbed  by 
sin;  5)  but  the  divine  aim  shall  be  realized;  6)  the  choosing  of 
Israel  serves  this  aim.] 

§  54.    Relation  of  the  Divine  Causality  to  Moral  and 
Physical  Evil. 

Moral  and  physical  evil  were  not  originally  in  the 
world.  The  latter  was  penally  ordained  (Gen.  3:  17- 
19)  after  the  former  had  entered  the  world  by  the  free 
a,ct  of  man,  and  from  this  time  forward  both  form 
aiU  element  of  the  order  of  the  world. 

1)  Physical  evil  in  the  Old  Testament  is  regarded  as 
punishment  for  sin,  or  divine  judgment.  In  the  Pen- 
tateuch it  is  taught  that  the  evil  in  man's  life  is  also 
8.  means  of  proving  him,  especially  of  proving  his  obedi- 
ence and  his  trust  in  God,  and  thus  a  means  of  purify- 
ing him.  According  to  Deut.  8:  2,  3,  the  privations 
endured  in  the  wilderness  were  meant  to  be  a  school 
of  humility  and  faith,  that  the  people  might  learn  to 
trust  to  the  power  of  the  Almighty  God. 

2)  But  also,  even  in  moral  evil,  in  man's  sin,  the  di- 
vine causality  operates,  and  this  it  does  in  various 
ways. 

Man's  sin  cannot  thwart  the  divine  purpose  of  salva- 
tion ;  it  must  rather  serve  to  the  realization  thereof 
(Gen.  45:  8;  50:  20). 

The  wickedness  of  some  must  serve  to  prove  and 
])urify  others,  that  it  may  be  known  whether  they  are 
strong  to  stand  against  it  (Deut.  13:  3). 

But  a  divine  causality  works  also  in  regard  to  the 


84  THE  DOCTRINES  OF  MOSAISM. 

sinner  himself,  and  for  various  ends.  God  permits  one 
who  habitually  walks  in  God's  ways  to  fall  into  sin 
in  order  to  try  him,  to  reveal  to  him  a  hidden  curse  in 
his  heart,  and  so  to  bring  to  its  issue  a  merited  judg- 
ment, and  thus  bring  God's  justice  to  light.  Compare 
2  Sam.  24  (the  numbering  of  the  people);  2  Chron. 
32:  31. 

On  another,  who  internally  cherishes  sin  within 
him,  and  wilfullj^  strives  against  God,  the  divine  caus- 
ality acts  by  giving  him  up  to  sin,  so  that  sinning  be- 
comes necessary  to  this  man,  and  he  must  glorify 
God  by  the  judgment  which  he  has  incurred.  This  is 
the  hardening  of  the  heart  of  a  man,  so  often  spoken  of 
in  the  Pentateuch,  Ex.  4:  21;  7:  3  (Pharaoh);  Deut. 
2:  30  (Sihon);  etc. 

The  expressions  used  to  denote  hardening  of  the 
heart  cannot  be  referred  to  a  simply  negative  relation 
to  T^ickedness ;  but  still  man's  sin  is  not  removed  be- 
cause a  positive  divine  agency  rules  in  his  hardening. 
Man  can  indeed  do  nothing  that  would  not  on  the  one 
side  be  God's  work  (Lam.  3:  37,  38),  and  yet  he  must 
acknowledge  sin  as  his  guilt  (Lam.  3:  39).  Isa.  45:  7 
(a  passage  possibly  directed  against  the  dualism  of 
the  Persian  religion)  shows  especially  how  the  Monism 
of  the  Old  Testament  permitted  nothing  to  be  Avith- 
drawn  from  the  divine  causality. 

[Analysis:  1)  Physical  evil  is  punishment  for  sin ;  2)  its  aim  is 
to  purify  man;  3)  the  divine  causality  operates  even  in  moral 
evil ;  4)  sin  is  made  subservient  to  the  purpose  of  salvation  ;  5) 
hardening  of  the  heart.] 


CHAPTER  yill. 

THE  MOSAIC  DOCTRINE  OF  REVELATION. 

§  55.    Introductory  Remarks  and  General  View. 

1)  Although  God  has  made  Himself  known  in  genera 
revelation  (see  §  6),  He  nevertheless  makes* Himself 
knoA^Ti  in  a  more  special  sense,  in  which  He  is  pleased 
to  enter  into  the  limits  of  the  sphere  of  the  creature, 
in  order  to  present  Himself  personally,  and  to  give 
testimony  of  Himself  to  man.  This  side  of  the  revela- 
tion of  the  Divine  Being  is  characterized  as  the  divine 
name,  the  divine  presence  and  the  divine  glory. 

2)  The  forms  and  vehicles  in  which  this  divine  self- 
presentation  and  self- witness  reaches  man  from  without 
are  1)  the  voice,  2)  the  Malakh  or  Angel,  3)  the  Shekhina 
in  the  sanctuary,  and  4)  miracle.  The  divine  self- 
witness  enters  the  heart  of  man  by  means  of  the 
Spirit. 

[Analysis:  1)  Distinction  between  general  and  special  revelation ; 
j)  tour  ways  through  which  revelation  reaches  man  from  without: 
»i)  the  internal  revelation.] 

§  56.  The  Revelation  of  the  Divine  Name. 
The  true  God  can  be  named  by  man  only  so  far  as 
He  reveals  Himself  to  man  and  discloses  to  him  His 
nature.  God  names  Himself  according  to  the  relation 
in  which  He  has  placed  Himself  to  man,  and  accord- 
ing to  the  attributes  by  which  He  wishes  to  be  ac- 
knowledged, known  and  addressed  by  man.  In  short, 
God  names  Himself,  not  according  to  what  He  is  for 
Himself,  but  according  to  what  He  i§  for  mgn;  and  there. 


86  THE  DOCTRINES  OF  MOSAISM. 

fore  every  self-presentation  of  God  in  the  world  is  ex- 
pressed by  a  corresponding  name  of  God,  as  we  have 
already  seen  (see  §  36-39).  In  the  New  Testament  stage, 
when  the  only  begotten  Son  has  revealed  God's  name 
to  man  (John  17:  6),  it  is  God's  good  pleasure  to  be 
named  the  Father  of  our  Lord  Jesus  Christ,  or,  to  express 
universall}^  the  now  completed  relation  of  salvation, 
by  the  name  of  the  Father,  Son,  and  Holy  Ghost  (Matt. 
28:  19). 

The  expression  "name  of  God"  is  not  merely  a  title, 
but  at  the  same  time  the  whole  divine  self-presenta- 
tion by  which  God  in  personal  presence  testifies  of 
Himself — the  whole  side  of  the  divine  nature  which  is  turned 
toward  man.  It  designates  every  manifestation  of  the 
Divine  Being  which  attaches  to  places,  institutions, 
and  facts,  in  virtue  of  which  God  gives  His  people 
a  direct  experience  of  Himself.  Wherever  God  is 
known  and  experienced  in  personal  presence,  there  His 
name  is. 

Accordingly  the  name  of  God  is  certainly  not  the 
ideal  existence  of  God  in  the  consciousness  of  the  cre- 
ated spirit,  but  an  objective  existence,  independent  of 
man's  subjectivity. 

[Analysis:  1)  We  can  only  name  God  in  so  far  as  he  reveals  Him- 
self; 2)  God  names  Himself  in  what  He  is  for  man;  3)  His  most 
glorious  name  given  in  theN.  T.;  4)  signification  of  "name  of 
God;"  5)  where  His  personal  presence  is  manifested  there  is  His 
name.] 

§  57.    The  Divine  Countenance  and  the  Divine  Glory. 

That  by  which  God  is  present  among  His  people  is 
further  styled  the  divine  countenance  (presence).  Ex. 
33:  14-16  is  the  main  passage. 

By  the  face  of  God  is  meant,  in  distinction  from  His 
ti'anscendent  and  infinite  nature,  His  coming  down  into 
the  sphere  of  the  created,  whereby  He  can  be  brought  with- 


THE  DIVINE  COUNTENANCE.  87 

in  the  immediate  know/edge  of  man.    Here  belongs  Deut. 

4:  37,  where  it  is  said  that  Jehovah  brought  Israel 

out  of  Egypt  by  His  countenance  (with  His  presence) . 

Only  from  this,  too,  is  the  full  meaning  of  the  high 

priest's  blessing  rightly  understood.  Num.  6:  24-26. 

Finally,  for  name  and  countenance  the  indefinite 

expression,  g/ory  of  Jehovah  is  used  (Ex.  33:  18). ^     In 

the  same  way,  it  is  the  glory  of  Jehovah  through  which 

Jehovah  appears  to  His  people  on  Mount  Sinai,  under 

cover  of  the  cloud  (Ex.  24:  16),  and  which  is  present 

in  the  holy  tabernacle  (Ex.  40:  34). 

[Analysis:  1)  Meaning  of  the  divine  countenance;  2)  of  Num.  6: 
24—26;  3)  meaning  of  "the  glory  of  Jehovah."] 

§  58.  The  Divine  Voice  as  a  Form  of  Revelation. 

As  divine  speech  is  in  general  the  form  of  divine 
working  in  the  world,  so  the  Word  is  the  most  general 
form  of  divine  revelation.  So  far  as  this  Word  of  God 
comes  internally  to  the  organs  of  revelation,  it  coin- 
cides with  the  revelation  which  is  effected  by  the 
Spirit  (compare  §  65).  But  the  Old  Testament  speci- 
fies also  among  its  mediums  of  revelation  the  out- 
wardly audible  voice;  indeed,  in  Deut.  4:  12,  special 
weight  is  laid  upon  this  form  of  revelation. 

With  this  was  connected  in  the  latter  Jewish  theol- 
ogy the  doctrine  of  the  Bath-Kol,  or  revelations  by 
means  of  heavenly  voices,  such  as  Elijah  received. 
The  expression  ^aM-ATo/ (daughter  of  the  voice)  means 
that  the  divine  voice  itself  is  not  heard,  but  only  its 
working,  or  else  that  Kol  designates  the  heavenly 

1  Schultz:  What  the  religion  of  Israel  denotes  by  this  word  is 
certainly,  in  the  first  instance,  the  actual  presence  of  the  God  of 
light— God's  revealed  glory  as  it  appears  to  his  favored  ones  in  all 
its  grandeur  and  majesty  (Ex.  33;  22;  24:  16). ...Generally  the 
phrase  denotes  the  special  majesty  of  God's  revealed  Being,  the 
perfect  fulness  of  his  Godhead,  which  the  creature  has  to  acknowl- 
edge, praise  and  glorify  (Vol.  2,  pp.  172, 173). 


88  THE  DOCTRINES  OF  MOSAISM. 

voice  itself,  and  Baih-Kol  its  echo.  This  form  of  reve- 
lation appears  in  the  New  Testament  in  Matt.  3 :  17; 
17:  5;  John  12:  28;  and  very  frequently  in  the  Apo- 
calypse. 

[Analysis:  1)  Revelation  is  generally  by  means  of  the  Word ; 
2)  mention  is  made  of  the  audible  voice;  3)  the  doctrine  of  the 
Bath-Kol;  4)  this  form  of  revelation  appears  in  the  New  Testa- 
ment.] 

§  59.  The  Doctrine  of  the  Angel  of  the  Lord, of  the  Covenant, 
of  the  Countenance.*    The  Exegetical  State  of  the  Case. 

In  a  more  concrete  form  God  manifests  Himself  in 
the  Malakh  (angel),  generally  called  Malakh  Jehovah. 
The  principal  passages  are : 

1)  Gen.  16:  7-14,  where  the  Malakh  appears  to 
Hagar. 

2)  Gen.  18:  1-33,  where  one  of  the  three  men 
(angels)  is  expressly  distinguished  as  Jehovah  (vv. 
20, 26,  etc.)  from  the  tAVO  others  who  are  called  angels 
(Gen.  19:  1),  and  are  said  (Gen.  19:  13)  to  be  sent  by 
Jehovah. 

3)  Gen.  22:  11, 12,  where  the  Malakh  Jehovah  calls  to 
Abraham  from  heaven  as  if  he  were  God  Himself. 

4)  Gen.  31:  11-13,  where  the  Malakh  Jehovah  calls 
himself  "the  God  of  Bethel." 

5)  Gen.  32:  29-31,  where  the  man  (angel)  with 
which  Jacob  A\Testles  is  designated  as  an  appearance 
of  God. 

6)  Gen.  48:  15,  16,  where  God  is  identified  with 
the  Malakh. 

7)  Ex.  3:  2,  and  the  follo^dng  narrative,  where  the 
Malakh  Jehovah  is  identified  with  Jehovah  and  Elohim. 

1  The  doctrine  of  the  Angel  of  the  Lord  is  one  of  the  most  import- 
ant and  difficult  points  in  the  Old  Testament,  on  which,  even  as 
early  as  the  Church  Fathers,  there  were  various  views,  and  about 
which,  to  this  day,  no  agreement  has  been  reached.  The  litera- 
ture is  enormously  rich. 


THE  ANGEL  OF  THE  LORD.  89 

8)  in  Ex.  13:  21  it  is  said  that  Jehovah  went  before 
Israel;  on  the  other  hand  in  Ex.  14:  19  we  read  that    "^ 
it  was  the  Malakh. 

9)  Josh.  5:  14,  15;  6:  2,  where  the  prince  of  the 
army  of  Jehovah  appears  to  Joshua. 

§  60.    The  Different  Interpretations. 

The  following  main  views  are  to  be  distinguished : 

1)  The  view  taken  in  the  early  ages  of  the  church 
by  Augustine,  Jerome,  and  Gregory  the  Great;  in 
our  day  with  special  modifications  by  Hofmann,  from 
whom  it  has  been  adopted  by  Kurtz  and  Delitzsch 
(though  Delitzsch  holds  the  view  with  peculiar  indeci- 
sion)—that  an  angel  is  to  be  understood  by  the  Ma- 
lakh, a  finiie  spirit  under  subjection  to  God,  which  ex- 
ecutes the  divine  command  in  the  cases  mentioned. 

But  this  first  view  occurs  in  two  forms,  a)  Some  hold 
that  the  Malakh  is  an  angel  specially  deputed  by  God 
from  among  the  number  of  Malakhim  for  each  separate 
occasion,  and  that  we  have  no  means  of  deciding 
whether  he  is  always  the  same  angel  or  not ;  b)  others 
maintain  (principally  Hofmann)  that  it  is  one  and  the 
same  angel  through  whom  God  stands  in  relation  to 
the  people  of  revelation  from  the  beginning  to  the 
end  of  the  Old  Testament— the  special  angel  who  rules 
in  the  commonwealth  and  history  of  this  people,  the 
archangel  Michael  of  the  book  of  Daniel. 

2)  The  second  principal  view  is  that  the  Malakh  of 
Jehovah  is  a  self -representation  of  Jehovah  entering  into 
the  sphere  of  the  creature,  and  is  one  in  essence  with  Je- 
hovah.^ 

1  Schultz:  In  all  the  passages  where  it  is  stated  that  the  angel 
of  God  appeared  and  spoke,  it  is  also  assumed,  without  further  ex- 
planation, that  the  personal  covenant  God  Himself  appeared  and 
spoke  ...When  God  wishes  to  communicate  His  will  for  the  pur- 
pose of  making  men  conscious  of  it,  He  requires  the  revealing  form 


y 


90  THE  DOCTRINE^  OB"  MOSAISM. 

There  are  different  forms  of  this  view,  but  the  most 
important  is  the  one  ^Yhich  regards  the  Malakh  as  the 
Logos,  the  second  person  of  the  Godhead  in  the  sense  of 
tlie  Christian  doctrine  of  tlie  Trinity.  This  is  the  view 
of  the  most  of  the  Greek  Fathers,  of  Justin,  Irenaeus? 
Tertullian,  Cyprian,  and  Eusebius.  At  a  later  period 
this  was  the  view  of  the  Lutheran  theologians ;  and 
in  our  own  day  has  been  defended  by  Hengstenberg 
and  others. 

Oehler  maintains  that  the  doctrine  of  the  Malakh 
in  the  Old  Testament  oscillates  in  a  pecuhar  manner 
between  its  conception  of  the  angel,  as  a  form  and  as 
a  being,  so  that  it  seems  impossible  to  bring  the  mat- 
ter to  a  definite  intelligible  expression.  He  states, 
however,  that  the  case  has  a  different  aspect  from  the 
standpoint  of  the  New  Testament.  From  this  (see 
especially  1  Cor.  10:  4)  it  is  the  Logos,  the  Son  of  God 
through  whom  revelations  to  Israel  are  made,  and 
who  therefore  works  in  the  Malakh.  But  nowhere  in 
the  New  Testament  is  the  Son  of  God  so  identified 
with  the  Malakh  as  if  His  incarnation  had  been  pre- 
ceded by  His  permanently  becoming  an  angel.  The 
Logos,  according  to  the  New  Testament  view,  works 
also  in  the  other  forms  of  revelation  in  the  Old  Cove- 
nant and  in  just  the  same  Avay  as  in  the  form  of  the 
Malakh. 

In  the  later  Jemsh  theology,  the  doctrine  of  the 

Metathron  (sharer  of  the  throne),— the  Prince  of  the 

to  be  a  person  who  thinks  and  speaks.  He  reveals  Himself 
through  "angels.". ...But  the  Angel  of  God  is  he  in  whom  God 
makes  known  to  man,  for  special  ends,  His  whole  being  and  will. 
The  form  of  manifestation  here  also  is  a  personal  being,  who  is 
not  God.  But  what  this  being  is,  is  of  absolutely  no  consequence 
...There  is  however,undoubtedly  in  the  angel  of  God  something  of 
that  which  Christian  theology  means  to  express  by  the  doctrine 
of  the  Logos.  Only  the  self-revealing  life  of  God  is  not  yet  human, 
nor  does  it  yet  exist  as  a  permanent  personal  life  (Vol.  2,  pp. 
220—223). 


OTHER  POINTS  OF  THE  MOSAIC  ANGELOLOQY.  ^1 

countenance,  who  is  the  revealer  of  God,  the  mediator 

between  God  and  the  creature,— is  developed  out  of 

the  Old  Testament  doctrine  of  the  Angel  of  the  Lord. 

[Analysis:  1)  Some  understand  by  the  Malakh  a  finite,  created 
angel;  2)  two  forms  of  this  view ;  3)  others  regard  the  Malakh 
a  self-representation  of  Jehovah ;  4)  the  view  held  by  Schultz;  5) 
the  Malakh  may  be  regarded  as  a  manifestation  of  the  second 
person  of  the  Trinity;  6)  Oehler's  view;  7)  the  New  Testament 
interpretation.] 

§  61.    Other  Points  of  the  Mosaic  Angelology. 

Even  in  the  Pentateuch,  though  there  comparative- 
ly  seldom,  other  angels  of  God  appear  side  by  side 
with  the^Malakh.  Nothing  is  said  about  their  crea- 
tion ;  nor  are  they  mentioned  in  the  account  of  the 
creation  of  the  earth,  and  its  completion  in  man,  al- 
though it  is  implied  in  Gen.  2:  1.  On  the  contrary 
Job  38:  7  presupposes  the  existence  of  the  angels 
when  the  earth  was  created.  Gen.  6:  1-4  would  be 
entirely  without  a  parallel,  not  only  in  the  Penta- 
teuch, but  in  the  whole  Old  Testament,  if  higher 
spirits  are  to  be  understood  by  the  Sons  of  God.  The 
question  is :  Are  the  Sons  of  God,  Sethites,  or,  are 
they  higher  spirits  ?  and  is  a  fall  of  the  angels  here 
spoken  of  ?  At  present  the  hypothesis  of  the  fall  of 
the  angels  is  the  most  widely  spread  (so  Hofmann, 
Kurtz,  Delitzsch),  a  view  which  originally  sprang 
from  the  book  of  Enoch.  But  Oehler  (with  the  Ke- 
formers,  and  in  more  modern  times  Hengstenberg, 
Keil,  and  others),  rightly  refers  the  expression  "sons 
of  God"  to  men,  to  the  pious  race  descended  from  Seth, 
as  the  name  "Sons  of  God"  is  used  in  Deut.  14:  1;  32: 
5;  Hos.  1:  10;  Ps.  73:  15. i 

In  comparison  with  the  later  books  of  the  Old  Tes- 

1  On  this  view  the  passage  refers  to  the  marriage  of  Seth's 
descendants  with  Cainitic  women,  by  which  means  the  corrup- 
tion of  Cain's  race  spread  among  the  Sethites. 


92  THE  DOCTRINES  OF  MOSAISM. 

tament,  the  angelology  of  the  Pentateuch  is  but  little 

developed. 

[Analysis:  1)  The  creation  of  angels  implied  in  Gen.  2:  1;  2) 
created  before  the  earth ;  3)  meaning  of  Gen.  6:  1—4;  4)  angelol- 
ogy but  little  developed  in  the  Pentateuch.] 


§  62.TheShekhina. 

The  continuous  localization  of  the  divine  presence 
was  made  in  the  Shekhina,  {shakhan,  he  dwelt,  resided), 
that  is,  the  dwelling  of  God,  distinguished  from  pass- 
ing theophanies  by  virtue  of  its  countenance.  The 
first  abode  of  the  divine  Shekhina,  according  to  the 
Old  Testament,  was  Eden,  as  appears  from  the  whole 
description  in  Gen.  2  and  3,  but  in  particular  from 
the  mention  of  the  cherubim  (Gen.  3:  24),  which  Avere 
bearers  of  the  divine  presence.  The  book  of  Genesis 
seems  to  suggest  the  idea  that  the  dwelling  place  of 
the  glory  and  the  countenance  of  God  continued  there 
upon  the  earth  until  the  judgment  of  the  flood  came 
on  the  world.  Then  after  the  flood  God  revealed 
Himself  for  the  first  time  from  heaven.  At  a  later 
time,  God's  dwelling  among  His  people  was  in  the 
sanctuary  (Ex.  40:  34-38).  Here  now  is  God's  coun- 
tenance (Ex.  23:  17;  Deut.  31:  11;  Ps.  42:  2;  63: 
3).  From  passages  such  as  Lev.  9:  24;  10:  2,  the 
Shekhina  shows  its  reality  in  the  sanctuary  by  means 
of  acts  of  power  which  go  out  from  it.  The  Shekhina 
of  God  on  earth  corresponds  to  His  dwelling  in 
heaven  (1  Kings  8:  30,  39,  49),  which,  like  that  in  the 
sanctuary,  is  definitely  distinguished  from  the  pres- 
ence of  God,  which  embraces  the  whole  universe  (1 
Kings  8:  27). 

According  to  this  presentation,  God's  dwelling  is 
outside  the  human  subject.  The  idea  of  the  divine 
habitation  is  not  applied  to  the  sending  of  the  divine 


THB  DOCTRINE  OT  MIRACLE.  03 

Spirit  into  the  heart  of  man.  The  New  Testament 
(John  1: 14)  is  the  first  to  place  the  divine  Shekhina 
in  a  human  person,  in  the  Logos  become  flesh,  and 
then  it  speaks  of  God's  making  His  abode  with  be- 
Hevers  (John  14:  23).  Still  the  proper  Shekhina  of 
God  in  heaven  appears  again  in  the  Apocalypse  (Rev. 
7:  15),  and  the  aim  of  the  Divine  Kingdom  is  said  to 
be  the  dwelling  of  God  on  the  glorified  earth  (Rev.  21: 
3).    See  also  Jer.  3:  16-18. 

[Analysis:  1)  Meaning  of  Shekhina;  2)  God's  first  dwelling- 
place  was  Eden ;  3)  later  on  in  the  sanctuary;  4)  the  teaching  of 
the  New  Testament ;  5)  of  Revelation.] 

§63.    The  Doctrine  of  Miracle.  Its  Appearance  in  History 
and  Various  Names. 

By  miracles,  the  Old  Testament  understands  mani- 
festations of  the  divine  power  in  the  objective  world, 
both  in  nature  and  history.  1  It  is  characteristic  of 
the  course  of  Old  Testament  revelation,  that  no  real 
miracle — wrought  by  man's  agency— is  related  in  the 
time  of  the  pafriarchs.  Moses  is  the  first  organ  of  revela- 
tion endowed  with  the  gift  of  performing  miracles. 
They  occur  chiefly  when  the  point  in  question  is  to 
give  testimony  for  the  reality  of  the  God  revealed  in 
Israel,  in  opposition  to  heathenism. 

The  closer  definition  of  the  notion  of  miracles  fol- 
lows mainly  from  the  names  for  a  miracle: 

1)   The  most   general  expression  pe-le,   niphlaoth, 

characterizes  a  miracle  in  its  negative  aspect,  as  an 

occurrence  withdrawn  from  the  common  course  of 

things,  and  thus  an  extraordinary  occurrence.    In  the 

New   Testament  this  negative    characteristic   of   a 

1  Schultz:  The  whole  0.  T.  regards  the  miraculous  as  a  matter 
of  course.. ..The  essence  of  a  miracle  is  not  that  it  is  "unnatural," 
but  that  it  is  a  specially  clear  and  striking  proof  of  God's  power, 
and  of  the  freedom  he  exercises  in  furthering  his  objects  (Vol.  2, 
pp.  192, 193). 


94  THE  DOCTRINES  OF  MOSAISM. 

miracle  is   denoted  by  the  expression  teras  [ierata, 
only  in  the  plural) . 

2)  The  positive  side  of  a  miracle  is  expressed  in  the 
term  gebhuroth  (mighty  deeds),  corresponding  to  the 
New  Testament  dy  name  is,  indications  of  divine  power. 
Side  by  side  with  which  there  appears  the  more  gen- 
eral emphatic  expression  ma-asim,  or  more  frequently, 
'a/i/oth,  the  great  deeds,  corresponding  to  erga  in 
John.  According  to  this,  a  miracle  w^ould  mainly  be 
a  divine  act  of  power,  exempt  from  the  common  course  of 
nature  and  history. 

3)  But  the  full  idea  is  expressed  only  by  its  ieleo log- 
ical designation  as  'oth  (sign),i  the  semeion  of  the  New 
Testament,  according  to  which  its  meaning  is,  an  in- 
dication of  something  higher  and  divine,  and  so  to  serve  a 
definite  divine  aim. 

[Analysis:  1)  Definition  of  miracle;  2)  time  of  occurrence;  3)  ex- 
planation of  names  for  miracles.] 

§  64.    More  exact  Definition  of  Miracles. 

The  more  exact  definition  of  miracles  in  the  more 
limited  sense  is  given  by  the  more  exact  definition  of 
the  aim  of  miracles,  namely,  that  miracles  serve  to 
reveal  God  in  His  Kingdom.  Miracles,  in  the  stricter 
sense,  are  extraordinary  manifestations  and  occurrences,  in 
which  God  makes  known  His  power  for  the  purposes  of  His 
Kingdom  in  a  unique  manner, 

§  65.    Of  the  Spirit  of  God. 

God  reveals  Himself  in  the  heart  of  man  by  His 

Spirit  (ruach).    As  the  principle  of  cosmical  life,  els  ruach 

Elohim,  as  the  mighty  divine  force  of  all  things,  the 

J  Schultz:  The  chief  use  of  the  miracle  is  to  convince,  to  act  as 
a  sign  ('oth)  that  the  living  God  is  in  the  midst  of  His  people,  as  a 
pledge  hy  which  God,  as  the  absolutely  supernatural,  attests  the 
commission  of  His  messengers,  and  confirms  their  words  (vol.  2, 
pp.  195,  196). 


THE  SPIRIT  OF  GOD.  95 

Spirit  is  the  principle  of  the  life  of  man's  soul,  and 
every  natural  intellectual  gift  in  man  is  traced  back 
to  it.  (Joseph's  msdom,  Gen.  41:  38;  Bezaleel's  skill 
in  art,  Ex.  31:  3;  35:  31.)  From  Gen.  6:  3  Ave  learn 
that  the  Spirit  of  God  has  also  an  ethical  significa- 
tion; for,  according  to  this  passage,  the  government 
of  God's  Spirit  is  hampered  by  the  errors  of  mankind. 

The  Spirit  as  ruach  Jehovah  only  acts  within  the 
sphere  of  revelation.  In  the  Old  Testament,  the  Spirit's 
work  in  the  divine  kingdom  is  rather  that  of  endowing 
the  organs  of  the  theocracy  with  the  gifts  required  for  their 
calling,  and  these  gifts  of  office  in  the  Old  Testament 
are  similar  to  the  gifts  of  grace  in  the  New  Testament 
(1  Cor.  12).  In  the  Pentateuch  its  working  appears 
exclusively  in  this  connection.  The  Spirit  bestows  on 
Moses  and  the  70  elders  skill  to  guide  the  people 
(Num.  11:  17),  also  on  Joshua  (Num.  27:  18;  Deut. 
84:  9).  As  the  Spirit  of  revelation.  He  produces  in 
particular  the  gift  of  prophecy  (Num.  11:  25);  and 
even  as  ruach  Elohim  imparts  ability  to  prophesy  to 
the  heathen  Balaam  (Num.  24:  2),  by  which  means 
he  is  made  an  organ  of  the  revealing  God  against  his 
will  (Num.  22:  38). 

The  Spirit,  however,  does  not  appear  in  the  Penta- 
teuch as  the  principle  of  Sanctification  in  the  pious;  this 
is  first  spoken  of  in  the  Psalms  (Ps.  51:  10-12; 
143:  10). j 

Now  this  Spirit  is  represented  as  a  power  proceeding 
from  Jehovah,  a  something  communicated  by  Him,  which 
clings  to  the  person  to  whom  it  is  communicated  ^ 
(Num.  11:  17,  25). 

The  relation  of  the  Spirit  of  revelation  to  the  human  spirit 

1  Though  we  must  not  read  the  New  Testament  doctrine  of 
the  Trinity  into  the  Old  Testament,  it  is  yet  undeniable  that  we 
find  the  way  to  the  doctrine  of  the  Trinity  already  prepared  in  the 
doctrine  of  the  Malakh  and  of  the  Spirit. 


96  THE  DOCTRINES  OP  MOSAISM. 

is  characterized  in  a  way  that  makes  it  clear  why  a 
full  indwelling  of  the  Spirit  in  man,  a  penetration  of 
the  human  spirit  by  the  Holy  Spirit,  is  not  reached  in 
the  Old  Testament,  but  only  a  working  on  the  human 
mind. 

[Analysis:  1)  The  Spirit  is  the  principle  of  the  life  of  man's  soul ; 
2)  distinction  between  ruach  Elohim  and  ruach  Jehovah;  3)  the 
doctrine  of  the  Spirit  in  the  Pentateuch ;  4)  the  Psalms  speak  of 
the  Spirit  as  the  principle  of  sanctification;  5)  distinction  be- 
tween the  divine  Spirit  and  the  human  spirit.] 

§  66.   The  Psychical  States  of  the  Organs  of  Revelation. 

As  )OS/c^/ca/s/afes  in  which  the  reception  of  revela- 
tion by  man  takes  place,  the  principal  passage  (Num. 
12:  6-8)  names  1)  ihe  dream;  2)  the  vision;  3)  ihe  im- 
mediate sight  of  the  Divinity  as  given  to  Moses,  which 
stands  higher  than  the  other  two. 

1)  Dreams  appear  in  the  Old  Testament,  as  in  an- 
tiquity generally,  as  the  vehicle  of  divine  elevation, 
but  only  in  a  subordinate  way,  and  as  the  lowest 
form  of  revelation  (1  Sam.  28:  6;  Jer.  23:  28). 

2)  Visions  presuppose  a  previous  revelation  of  the 
life  of  the  soul  into  an  extraordinary  state,  as  is 
made  prominent  in  the  first  narrative  in  which  a 
vision  appears  (in  Gen.  15,  mth  Abraham).  Still  the 
difference  between  a  dream  and  a  vision  may  be  re- 
garded as  not  sharply  marked.  By  these  two  forms 
God  speaks,  as  is  said  in  Num.  12:  8,  only  in  rid- 
dles, that  is,  in  a  way  which  requires  an  explanation 
of  the  pictures  presented  to  view. 

3)  The  immediate  view  of  ihe  Divinity  (mouth  to 
mouth.  Num.  12:  8)  with  which  Moses  was  favored 
stands  higher  than  these  forms  ;i  that  figureless,  per- 
fect, clear  communication  of  knowledge,  which  is  to 

1  In  1  Cor.  13:  12,  that  vision  of  the  divinity  which  Moses  had 
is  designated  by  Paul  as  the  form  of  knowledge  with  which  we 
are  not  yet  favored,  but  shall  be  in  the  future. 


THE  ORGANS  OF  REVELATION.  97 

be  distinguished  also  from  the  vision  of  God  in  em- 
blematical tokens,  spoken  in  Ex.  24:  10  of  Aaron  and 
the  elders  of  Israel.  The  principle  that  a  clear  con- 
sciousness when  receiving  revelation  is  placed  higher 
than  ecstasy  is  of  great  importance  for  the  right  view 
of  the  Old  Testament  religion  (Num.  12:  6-8;  1  Cor. 
13:  12).  The  idea  that  in  the  case  of  some  persons  a 
view  into  the  future  opens  at  the  moment  of  death  is 
expressed  in  the  Old  Testament  in  Gen.  49,  and  Deut. 
33,  (in  the  blessings  of  Jacob  and  Moses). 

[Analysis:  1)  The  dream  the  lowest  form  of  revelation;  2)  the 
vision;  3)  the  immediate  view  of  the  divinity;  4)  the  ecstatic 
state:  5)  glimpses  into  the  future  at  the  hour  of  death.] 


CHAPTER  IX. 

THE  MOSAIC  DOCTRINE  OF  THE  NATURE  OF  MAN  IN  ITS 
MAIN  UNCHANGEABLE  FEATURES. 

§  67.    General  View. 

First  of  all  the  nature  of  man  is  to  be  described  with- 
out reference  to  the  contradictory  elements  which 
through  sin  entered  into  its  development ;  and  then 
these  contradictory  elements  are  to  be  set  forth  as 
they  appear  in  the  difference  between  the  original  per^ 
fection  of  man  on  the  one  side,  and  the  state  of  sin  and 
death  in  which  he  now  is  on  the  other  side.  We  have 
here  to  do  only  with  the  anthropology  of  Mosaism.^ 

[Analysis:  1)  The  topic  of  anthropology  is  to  be  discussed  under 
three  general  heads:  2}  the  best  work  is  that  of  Delitzsch;  3)  Beck 
is  also  valuable.] 

§  68.    The  Idea  of  Man. 

The  idea  of  man  is  expressed  in  the  statement,  that 
he  is  created  in  the  image  of  God  (Gen.  1:  26,  27;  9:  6). 
This  divine  image  is  propagated  (Gen.  5:  1,  3).  The 
statement  in  Gen.  1:  26  ("in  our  image,  after  our 
likeness")  does  not  mean  that  the  divine  image  is 
two -fold,  but  it  rather  expresses  the  thought  that  the 
divine  image  which  man  bears  is  really  one  corre- 
sponding to  the  original  pattern. ^ 

1  For  the  rich  literature  on  Biblical  Anthropology  see  the  most 
complete  work  on  this  topic:  Delitzsch,  System  of  Biblical  Psychol- 
ogy. Edinburgh,  1869.  Valuable  also  is  the  small  work  by  Beck, 
translated  into  English  under  the  title:  Outlines  of  Biblical  Psychol- 
ogy.   Edinburgh,  1877. 

2  The  patristic  and  the  later  ecclesiastical  exposition  attempted 
to  draw  an  essential  distinction  between  the  ideas  image  and 
likeness,  making  the  former  denote  the  inalienable  essence,  the  lat- 


MAN  IN  RELATION  TO  SEX  AND  RACE.  99 

But  now  whai  is  fo  be  understood  by  the  divine  image? 
1)  We  are  certainly  not  to  think  of  the  human  body 
as  if  it  were  a  copy  of  the  divine  form,  for  Elohim,  the 
creative  God,  is  without  form.  We  might  rather  say, 
that  the  human  figure  was  to  be  so  formed  that  it 
might  serve  to  represent  God  Himself  when  He  re- 
vealed Himself.  2)  It  is  equally  erroneous  to  limit 
the  divine  likeness  to  the  dominion  over  the  animal  world, 
as  the  Socinians  did.  3)  The  divine  likeness  is  rather 
to  be  referred  to  the  whole  dignity  of  man  (Ps.  8:  5,  6), 
in  virtue  of  which  human  nature  is  sharply  dis- 
tinguished from  that  of  the  beasts;  man  as  a  free 
being  is  set  over  nature,  and  designed  to  hold  communion 
with  God,  and  to  be  His  representative  on  earth.  This  image, 
therefore,  lies  in  the  spirit  of  man. 

The  spiritual  dominion  of  man  over  the  beasts  is 
indicated  in  the  giving  of  names  (Gen.  2:  19, 20). 

[Analysis :  1)  Man  is  created  in  the  image  of  God  ;  2)  this  image 
is  propagated ;  3)  meaning  of  Gen.  1:  26;  4)  this  image  is  not 
that  of  the  body:  5)  nor  does  it  consist  in  dominion  over  the 
animal  world;  6)  this  image  lies  in  his  spirit.] 

§  69.    Man  in  relation  to  Sex  and  Race. 

1)  The  sexual  relation  of  man  and  woman  is  originally 
ordained m  Gen.  1:  27  ("male  and  female  created  He 
them").^  This  does  not  mean  that  man  was  origin- 
ally created  androgynous  (a  man  who  was  at  once  a 
man  and  woman),  but  that  man  was  created  first, 
and  the  woman  afterwards  (Gen.  2:  22);  as  also  the 
passage  is  understood  in  1  Tim.  2:  13;  1  Cor.  11: 8, 9. 

2)  According  to  Gen.  2:  18,  24,  marriage,  that 
primitive  form  of  human  society  from  which  all  other 
forms  of  society  arise,  and  for  which  man  gives  up 

ter  the  likeness  to  God  defaced  by  the  Fall.  But  the  two  expres- 
sions tselem  and  demuth  are  substantially  synonymous  in  Hebrew, 
and  if  there  is  any  difference  it  is  simply,  as  Schultz  observes,  the 
difference  between  the  concrete  and  the  abstract. 


100  THE  DOCTRINES  OF  MOSAISM. 

the  others,  did  not  spring  from  tlie  bhnd  sway  of 
natural  impulse,  but  from  divine  institution . 

Its  original  form  is  monogamy  (compare  Matt.  19: 
4-6).  As  indicative  of  character,  pol^^gamy  is  traced 
to  the  Cainites  (Gen.  4:  19).  The  law  does  indeed 
tolerate  polygamy,  but  does  not  sanction  it,  and 
moreover,  provides  against  the  wrongs  that  easily 
spring  from  it  (Ex.  21:  10;  Deut.  21:  15-17).  Big- 
amy, in  the  form  in  which  Genesis  represents  it  as 
forced  on  Jacob,  was  afterwards  expressly  forbidden 
in  the  law  (Lev.  18:  18).  In  general,  monogamy  re- 
mained predominant  among  the  people  of  Israel;  in 
fact  the  description  of  a  wife  in  Prov.  12:  4;  19:  14; 
31:  10-31,  and  in  particular  the  prophetic  represen- 
tation of  the  covenant  between  Jehovah  and  His 
people  as  marriage,  clearly  presuppose  that  monoga- 
my is  the  rule. 

The  possession  of  children,  by  which  the  house  is 
built  up  is  looked  upon  as  a  divine  blessing  (Gen.  1: 
28).  Childlessness  is  looked  upon  as  the  greatest 
misfortune  to  a  house  (Gen.  30:  23).  To  hinder  fruit- 
fulness  is  treated  as  an  abomination  worthy  of  death 
(Gen.  38;  9,  10). 

3)  All  mankind  is  a  connected  race  of  brothers  (Act.  17: 
26).  The  differences  between  nations  and  orders  of 
men  do  not  rest  on  a  diversity  of  physical  origin,  but 
upon  the  law  of  God,  who  made  the  nations  to  differ 
and  set  them  their  boundaries  (Deut.  32:  8),  and  who 
reveals  His  retributive  ordinances  even  in  their  natu- 
ral character  (Canaan,  Moab,  Ammon,  etc.). 

[Analysis:  1)  The  sexual  relation  was  ordained  by  God;  2)  mar- 
riage is  a  divine  institution;  3)  its  original  form  was  monogamy; 
4)  children  are  regarded  a  divine  blessing ;  5)  the  unity  of  the 
race.] 


BODY,  SOUL  AND  SPIEIT.  101 

§  70.    Body,  Soul,  and  Spirit  as  the  Constituent  Parts  of 

Man. 

Man,  like  all  beings  endowed  with  life  originated 
from  iwo  elemenis,  1)  from  earthly  material  (ground, 
dust),  and  2)  from  the  Divine  Spirit  (ruach),  Gen.  2:  7, 
compared  with  Ps.  104:  29,  30;  146:  4.  As  in  general 
the  soul  (nephesh)  originates  in  the  flesh  (basar)  by 
the  union  of  spirit  with  matter,  so  in  particular  the 
human  soul  arises  in  the  human  body  by  the  breath- 
ing of  the  divine  breath  into  the  material  frame  of 
the  human  body.  The  soul,  which  is  common  to 
man  and  beast,  does  not  originate  in  the  same  way.  The 
souls  of  animals  arise  like  plants  from  the  earth,  as  a 
consequence  of  the  divine  word  of  power,  Gen.  1:  24 
(''let  the  earth  bring  forth  the  living  nephesh'').  Thus 
the  creating  spirit  which  entered  in  the  beginning 
(Gen.  1:  2)  into  matter,  rules  in  them.  But  the  hu- 
man soul  does  not  spring  from  the  earth ;  it  is  created 
by  a  special  act  of  divine  inbreathing  (Gen.  2:  7  compared 
with  Gen.  1:  26).  Thus  the  substance  of  the  human  soul 
is  the  divine  spirit  of  life  uniting  with  itself  matter;  the  soul 
exists  and  lives  only  by  the  power  of  the  spirit  (ruach).  In 
the  soul,  which  sprang  from  the  spirit,  and  exists  con- 
tinually through  it,  lies  the  individuality  of  man,  his 
personality,  his  self,  his  ego;  because  man  is  not  spirit 
(ruach),  but  has  it— he  is  soul.  Man  perceives  and 
thinks  by  virtue  of  the  spirit  which  animates  him  (Job 
32:  8;  Prov.  20:  27),  but  the  perceiving  and  thinking 
subject  itself  is  the  soul  (nephesh).  The  impulse  to  act 
proceeds  from  the  spirit  (ruach)  (Ex.  35:  21),  but  the 
acting  subject  is  the  soul  (nephesh)-,  the  soul  is  the 
subject  which  sins  (Ezek.  18:  4).  Love  and  attach- 
ment are  of  course  a  thing  of  the  soul  (Gen.  34:  3,  8). 
In  many  cases,  however,  soul  and  spirit  stand  indiffer- 


102  THE   DOCTRINES  OF  MOSAISM. 

ently,  according  as  the  personality  is  named  after  its 
special  individual  life,  or  after  the  living  power  which 
forms  the  condition  of  its  special  character. 

From  all  this  it  is  clear  that  the  Old  Testament 
does  not  teach  a  trichotomy  of  the  human  being  in  the 
sense  of  body,  soul,  and  spirit,  as  being  originally  three 
co-ordinate  elements  of  man;  rather  are  we  to  regard 
the  body  and  spirit  of  man  as  being  of  distinct  natures, 
but  the  soul  is  of  one  nature  wdth  the  spirit.  The 
spirit  is  the  inward  being  of  the  soul,  and  the  soul  is 
the  external  nature  of  the  spirit. 

In  all  ages  a  few  passages  in  the  Old  Testament 

have  been  supposed  by  some  to  teach  a  pre-existence 

of  the  soul.  But  no  such  inference  can  be  drawn  from 

the  main  passages  adduced  for  such  a  doctrine  (Ps. 

139:  15;  Job  1:21). 

[Analysis:  1)  Man  has  had  his  origin  from  two  elementa ;  2)  the 
soul  had  its  origin  in  the  union  of  spirit  with  matter;  3)  the  soul 
of  man  does  not  originate  in  the  same  way  as  the  soul  of  the 
beast;  4)  the  human  soul  is  created  by  a  special  act  of  inbreath- 
ing; 5)  the  essence  of  the  human  soul;  6)  in  the  soul  lies  person- 
ality; 7)  difference  between  the  soul  and  the  spirit;  8)  the  doc- 
trine of  trichotomy ;  9)  the  0.  T.  does  not  teach  the  pre-existence 
of  the  soul.] 

§  71.    The  Heart  and  its  Relation  to  the  Soul. 

The  soul  of  man  has  a  double  sphere  of  life: 

1)  It  is  anima,  that  on  which  rests  the  life  belong- 
ing to  the  senses,  the  soul  of  the  flesh  in  the  more 
limited  sense.  As  such  it  acts  in  the  b/ood,  and  sup- 
plies life  to  the  body  through  the  blood ;  hence  the 
proposition,  ''The  life  (soul)  of  the  flesh  is  in  the 
blood"  (Lev.  17:  11);  indeed,  it  is  said  directly,  "The 
blood  is  life  (soul),"  Gen.  9:  4;  Lev.  17:  14;  Deut. 
12:  23. 

2)  It  is  not  simply  anima,  the  principal  of  life  be- 
longing to  the  senses,  but  it  is  at  the  same  time  animus 


THE  HEART  AND  ITS  RELATION  TO  THE  SOUL.        103 

—the  subject  of  all  the  acts  of  knowing,  feeling,  and  willing, 

and  especially  the  subject  of  those  acts  and  states  of 
man  that  refer  to  his  communion  with  God  (Deut.  4: 
29;  6:  5;  Isa:  61:  10;  Ps.  19:  7;  etc). 

In  both  its  relations,  as  anima  and  animus,  the  soul 
centres  in  the  heart.  The  heart,  as  the  central  organ  of 
the  circulation  of  the  blood  ("the  pitcher  at  the  foun- 
tain," Eccles.  12:  6),  forms  the  focus  of  the  life  of  the 
body.  But  the  heart  is  also  the  centre  of  all  spiritual 
functions  ("keep  th}^  heart  mth  all  diligence;  for  out 
of  it  are  the  issues  of  life,"  Prov.  4;  23).  In  partic- 
ular, the  heart  is  the  place  in  which  the  process  of 
self-consciousness  goes  on,  in  which  the  soul  is  at  home 
with  itself  and  is  conscious  of  all  its  doing  and  suffer- 
ing as  its  own  (Deut.  8;  5;  Isa.  44;  18;  etc).  The  heart 
is  also  the  organ  of  the  act  of  knowing  in  general,  so 
that  heart  has  often  exactly  the  meaning  of  intellect, 
insight  (Job  34;  10;  Jer.  5;  21). 

Now,  because  the  heart  is  the  central  point  of  the 
person's  life,  the  work-place  for  the  personal  appropri- 
ation and  assimilation  of  everything  spiritual,  the 
moral  and  religious  condition  of  man  lies  in  the  heart. 
Because  of  this,  man  is  characterized  by  his  heart  in 
all  his  habitual  and  moral  attributes.  We  read  in 
Prov.  10:  8,  of  a  wise  heart;  in  Ps.  51:  12,  of  a  pure 
(clean)  heart ;  etc.  So,  on  the  other  hand,  of  a  per- 
verse (fro ward)  heart  (Ps.  101:  4);  of  a  stubborn  and 
evil  heart  (Jer.  3:  17);  etc.  Accordingly  the  human 
heart  is  characterized  in  Jer.  17:  9  as  "deceitful  above 
all  things"  (properly  rugged),  and  "desperately  sick," 
so  that  God  alone  (but  He  completely,  Prov.  15:  11) 
is  able  to  fathom  the  depths  of  its  perverseness ;  and 
hence  the  prayer  in  Ps.  139:  23,  24.  Hence  all  revela- 
tion addresses  itself  to  the  heart,  even  the  revelation 
Qf  the  law,  Deut.  6:  6;  for  it  demands  love  to  God 


104  THE  DOCTRINES  OF  MOSAISM. 

from  the  whole  heart,  and  starting  from  this  centre, 
also  from  the  whole  soul  (Deut.  11:  18).  The  work 
of  revelation  is  directed  to  rene^^^ng  man  from  the 
heart;  its  aim  is  to  circumcise  the  heart  (Deut.  30: 
6), -to  establish  God's  will  within  the  heart  (Jer. 
31:  33). 

Also  on  man's  side  the  process  of  salvation  begins 
in  the  heart.  Faith,  in  which  man's  personal  life  in  its 
deepest  basis  takes  a  new  direction,  belongs  entirely 
to  the  sphere  of  the  heart,  and  is  described  as  a  mak- 
ing fast,  a  making  strong  (Ps.  27:  14;  31:  24),  a 
staying  of  the  heart  (compare  especially  Ps.  112:  7, 
8)  on  that  foundation  which  is  God,  ''the  Rock  of  my 
heart"  (Ps.  73:  26):  (Compare  the  same  view  in  the 
New  Testament— for  example,  Rom.  10:  9,  10). 

[Analysis:  1)  The  bouI  of  man  is  anima;  2)  and  at  the  same  time 
animus;  3)  in  both  these  relations  the  soul  centres  in  the  heart; 
4)  it  is  the  centre  of  all  spiritual  functions;  5)  the  centre  of  self- 
consciousness;  6)  the  organ  of  knowing  in  general;  7)  the  re- 
ligious condition  of  man  lies  in  the  heart;  8)  man's  moral  attri- 
butes are  characterized  by  his  heart;  9)  revelation  is  addressed 
to  the  heart;  10)  faith  belongs  to  the  sphere  ol  the  heart.] 


CHAPTER  X. 

THE   MOSAIC   DOCTRINE    OF   MAN   WITH  REFERENCE 
TO    SIN. 

§  72.    The  Primitive  State  of  Man. 

The  condition  of  man  in  his  primitive  state  was  one 
of  innocence  and  childlike  intercourse  with  God^  of  harmo- 
nious relation  to  nature,  and,  conditionally,  of  exemption 
from  death. 

1)  Man  was  created  ^roo^/  (Gen.  1:  31),  that  is,  con- 
formed to  the  divine  aim.  But  this  good  must  be  de- 
veloped into  free  self-determination.  The  conception 
of  the  original  state  as  a  created  condition  of  wisdom 
and  sanctity  contradicts  the  statement  in  Genesis;  it 
would  be  much  more  in  the  sense  of  the  Old  Testa- 
ment to  say,  as  Eccl.  7:  29  expresses  it:  "God  made 
man  upright"  (right).  The  view  that  the  original 
state  was  only  an  absence  of  actual  sin,  in  the  sense 
either  of  a  state  of  pure  indifference,  or  a  state  in 
which  the  evil  was  already  latent,  so  that  in  the  Fall 
the  disposition  which  already  existed  in  man  only 
came  forth,  is  equally  irreconcilable  with  Genesis. 

2)  In  the  primitive  condition,  man  lives  in  un- 
disturbed and  peaceful  union  with  nature  and  with 
God.  The  latter  is  made  especially  clear  by  the  con- 
trast implied  in  Gen.  3:  8.  The  peaceful  relation  of 
man  with  nature  is  taught  partly  in  the  description 
of  life  in  Paradise  in  general,  and  partly  in  the  con- 
trast between  the  present  relation  of  man  to  nature 
aad  his  condition  before  dnj  since  man  must  now 


106  THE  DOCTRINES  OF  MOSAISM. 

make  nature  of  service  to  him  by  toiling  and  strugg- 
ling (Gen.  3:  17,  18;  5:  29),  and  since  he  exercises  his 
dominion  over  the  animals  by  deeds  of  violence  and 
destruction  of  life  (Gen.  9:  2,  3  contrasted  mth  Gen. 
1:  29).  Hence  prophecy  has  depicted  the  termination 
of  this  hostile  relation  in  its  description  of  the  time  of 
salvation  (Isa.  11:  6-8;  65:  25). 

3)  Lastly,  in  Gen.  2,  immortality  is  ascribed  to  man, 
but  conditionally,  in  the  sense  of  to  be  able  not  to  die 
(posse  non  mori).  This  idea,  indeed,  does  not  neces- 
sarily lie  in  the  words  of  Gen.  2:  17,  but  it  is  quite 
clear  from  Gen.  3:  22,  that  the  possibility  of  reach- 
ing immortality  was  annexed  to  the  life  in  Paradise, 
and  that  immortality  was  destined  for  man  so  far  as 
he  should  live  in  unbroken  communion  with  God. 
Nor  on  the  other  hand  can  we  infer  from  Gen.  3:  19, 
that  by  nature  man  must  die ;  the  words  only  give 
the  reason  why  the  end  of  man's  life,  when  once  de- 
creed, is  brought  about  in  the  manner  described  as  a 
dissolution  of  the  body. 

[Analysis:  1)  The  primitive  state  of  man;  2)  the  state  of  inno- 
cence must  be  developed  into  free  self-determination;  3)  the 
original  state  was  not  a  created  condition  of  wisdom  and  sanctity; 
4)  nor  was  it  only  an  absence  of  actual  sin;  5)  man  lived  in 
peaceful  relation  with  nature;  6)  the  teaching  of  prophecy;  7) 
man  was  able  not  to  die.] 

§  73.    The  Formal  Principle  of  Sin. 

1)  Man  can  pass  from  the  state  of  innocence  into 
the  possession  of  moral  character  only  by  an  act  of 
self-determination.  When  the  woman  (Gen.  3:  2,  3) 
remembers  the  divine  command,  and  knows  that  she 
is  bound  by  it,  and  thus  acknowledges  its  obligatory 
force,  she  has  not  yet  sinned,  and  yet  she  shows  that 
she  has  a  conscience.  Hence  it  follows  that,  accord- 
ing to  the  Old  Testament  sin  is  not  a  necessary  fac- 


THE  MATERIAL  PRINCIPLE  OF  SIN.  107 

tor  in  the  development  of  man,  but  a  product  of  free 
choice. 

2)  The  first  inciiemeni  to  transgress  the  command  of 
God  came  from  Avithout.  The  account  of  the  Fall 
presupposes  an  ungodly  principle  which  had  already  en- 
tered the  world,  but  does  not  give  any  further  account 
of  it.^  But  the  chief  thing  at  issue  is  this,  that  the 
seduction  does  not  at  all  act  by  compulsion  on  man, 
but  is  successful  only  when  man  voluntarily  ceases  to 
resist  temptation. 

[Analysis:  1)  Man  sins  by  an  act  of  self-determination;  2)  Eve 
shows  that  she  has  a  conscience;  3)  sin  is  a  product  of  free  choice; 
4)  an  ungodly  principle  in  the  world  before  man  sinned;  5)  man 
is  not  compelled  to  sin.] 

§  74.    The  Material  Principle  of  Sin.    The  Old  Testament 
Names  of  Sin. 

The  real  principle  of  sin,  is,  according  to  the  Old 
Testament,  1)  unbelief  of  the  divine  word,  2)  the 
selfish  elevation  of  self-will  above  the  divine  will,  and 
3)  the  presumptuous  trampling  upon  the  limits  set 
by  divine  command. 

Gen.  3  disproves  the  doctrine,  that,  according  to 
the  Old  Testament,  the  real  principle  of  evil  lies  in 
matter,  in  the  body.  It  is  a  fundamental  doctrine  of  the 
Old  Testament  that  evil  is  originally  the  denial  of  the 
divine  will ;  that  sin  is  sin  because  man  selfishly  exalts 
himself  above  God  and  His  will. 

Most  probably  such  passages  as  Hos.  6:  7;  Job 
31:  33,  refer  to  the  Fall,  and  are  correctly  translated 
in  the  text  of  the  Revised  Version.  The  passage  in 
Isa.  43:  27,  "The  first  father  sinned"  refers  evidently 

1  The  New  Testament  teaches  that  the  seduction  of  the  first 
man  is  the  work  of  Satan,  especially  in  Rev.  12:  9,  where  the  devil 
is  called  the  dragon,  the  old  serpent;  compare  also  the  allusion  in 
Rom.  16:  20  to  Gen.  3: 15. 


108  THE  DOCTRINES  OF  MOSAISM. 

to  Abraham,  for  Adam  is  not  the  ancestor  of  Israel, 
but  of  humanity. 

The  following  are  the  most  common  Old  Testament 
designations  for  Sin: 

1)  C/iata  (first  in  Gen.  4:  7),  a  missing,  a  deviation 
from  the  divine  way  and  goal  prescribed  for  man 
by  the  divine  will.  It  comprehends  sins  of  weakness 
as  well  as  sins  of  wickedness. 

2)  ^Avon,  crookedness,  perversion,  primarily  referring 
to  the  character  of  an  action.  It  is  the  perversion  of  the 
divine  law  (anomia);  then  especially  the  guilt  of  sin,  first 
in  Gen.  15:  16  (iniquity).    See  Ps.  32:  5. 

3)  Pesha,  sin  in  its  intensification,  apostasy,  rebellion 
against  God.  Design  and  set  purpose  to  sin  are  always 
implied  in  this  word.    Chief  passage  Job  34:  37. 

4)  Resha,  the  evil  which  has  become  an  habitual  fea- 
ture of  the  disposition  and  actions.  The  underlying  idea 
in  resha  appears  to  be  stormy  excitement  (Job  3:  17). 

5)  Aven,  evil  as  in  itself  empty  and  worthless. 

[Analysis:  The  three  elements  of  sin ;  '2)  the  real  principle  of  evil 
does  not  lie  in  matter;  3)  evil  is  originally  the  denial  of  the  divine 
■will;  4)  the  0.  T.  names  for  sin.] 

§  75.   Sin  as  an  Inclination.    Transmission  of  Sin. 

In  consequence  of  the  Fall,  sin  appears  as  a  state  in 
mankind,  that  is,  an  inclination  which  rules  man,  and 
as  a  common  sinful  life  which  is  transmitted  partly 
in  mankind  in  general,  and  partly  in  an  especial  de- 
gree in  particular  races. 

1)  The  second  sin,  that  of  self -excuse  and  palliation 
of  the  offence,  follows  immediately  on  the  first,  the 
sin  of  disobedience  (Gen.  3:  10).  As  sin  thus  joins  to 
sin,  it  becomes  a  habitus,  and  in  this  way  a  definite 
feature  of  the  heart  (imagination  of  the  heart,  Gen.  8: 
21),  an  inclination,  which  gives  a  perverted  tendency 


DEGREES  OE  SIN.  109 

to  man's  will  (Gen.  6:  5).  Because  this  sinful  inclina- 
tion (this  is  the  meaning  of  the  variously  explained 
passage  Gen.  8:  21)  cleaves  to  man  from  his  youth, 
the  human  race  would  lie  under  a  continual  sentence 
of  destruction  if  God  gave  severe  justice  its  course. 

2)  That  this  sinful  inclination  is  hereditary  is  in- 
directly contained  in  the  passages  cited,  although  it 
is  not  expressly  said.  Ps.  51: 5,  "Behold,  I  wasshapen 
in  iniquity;  and  in  sin  did  my  mother  conceive  me," 
directly  says  that  evil  is  ingro^^Ti  in  man  from  the 
first  moment  of  his  origin,— for  the  explanation 
that  here  reference  is  only  to  the  iniquity  and  sin  of  the 
parents,  is  untenable.  So  that  even  the  newly-born 
child  is  not  free  from  sin,  or  as  Job  14:  4  expresses 
it,  "Who  can  bring  a  clean  thing  out  of  an  unclean? 
not  one." 

This  transmission  of  sin  takes  place  with  special  in- 
tensity in  certain  races,  especially  those  that  have  fallen 
under  the  divine  curse.  This  is  implied  in  the  history  of 
the  Cainites  (Gen.  4);  of  Ham,  and  especially  Canaan 
(Gen.  9:  25  onward);  of  Moab  and  Ammon  (Gen.  19: 
36  onward);  and  this  is  especially  expressed  in  the 
repeated  declaration  that  God  visits  the  sins  of  the 
fathers  on  the  third  and  fourth  generation  (Ex.  20: 
5;  34:  7;  Num.  14:  18;  Deut.  5:  9). 

[Analysis:  1)  Sin  is  an  inclination  which  rules  man;  2)  the  first 
sin  is  that  of  disobedience;  3)  the  second  that  of  self-excuse; 
4)  meaning  of  Gen.  8:  21;  5)  of  Ps.  51:  5;  6)  of  Job  14:  4;  7)  of 
Ex.  20:  5.] 

§  76.  Antagonism  of  the  Good  and  the  Evil  in  Man.  Degrees 
of  Sin.  Possibility  of  a  Relative  Righteousness. 

According  to  the  Old  Testament,  the  condition  of 
man  in  consequence  of  the  Fall  is  not  that  of  an  ab- 
solute subjection  to  sin,  which  destroys  the  power  of 


110  THE  DOCTRINES  OF  MOSAISM, 

resistance,  but  it  is  an  antagonism  between  man's  sus- 
ceptibility to  the  good  and  the  power  of  sin.  In  Gen. 
4:  6,  7  are  expressed  the  possibility  and  the  duty  of 
resisting  the  sinful  inclination.  According  as  men 
seek  or  do  not  seek  to  rule  over  sin,  there  arises  a 
difference  of  relation  to  God  and  a  difference  in  the 
degree  of  sinfulness. 

The  Old  Testament  calls  the  highest  degree  of  sin 
obduracy  or  hardening  of  the  heart.  This  is  the  condi- 
tion in  AAhich  a  man,  by  continually  cherishing  sin, 
has  lost  the  ability  to  withstand  it ;  and  it  is  added 
that  God  can  glorify  Himself  on  such  a  one  only  by 
punishment.  For  it  is  God's  ordinance,  that  as  the 
power  to  do  good  grows  by  its  exercise,  so  also  sin  is 
punished  by  continued  sinning  (Ps.  81:  11,  12).  This 
hardening  is  both  a  divine  act,  and  at  the  same  time 
the  sinner's  own  act,  so  that  the  two  expressions  are  in- 
terchangeable (compare  Ex.  7:  3  with  8:  15,28;  etc.). 
In  the  first  case,  hardening  is  the  effect  of  the  divine 
wrath  (Isa.  64:  5).  We  must  here  note  as  essential, 
that  the  Old  Testament  (like  the  New)  always  speaks 
of  hardening  only  in  connection  vdth.  a  divine  revela- 
tion offered  to  the  sinner,  but  rejected  by  him.  This 
is  applicable  to  Pharaoh,  who  sees  the  miracles  of 
Moses,  but  whose  "heart  was  hardened"  (Ex.  8:  19). 
In  such  passages  the  point  is  not  (as  understood  by 
Calvinists)  a  dark  and  hidden  decree  of  reprobation, 
but  a  divine  decree  of  judgment,  well  grounded  and 
perfectly  manifest. 

The  course  of  hardening  is  described  in  Isa.  6: 10; 
incapability  to  hear  the  divine  word  and  see  God's 
way  connects  itself  with  dullness  of  heart,  and  this 
again  reacts  on  the  heart  so  that  its  insusceptibility 
becomes  incurable. 

On  the  other  hand,  in  the  midst  of  the  sinful  world, 


ANTAGONISM  OF  THE  GOOD  AND  THE  EVIL  OF  MAN.  Ill 

a  righteousness  is  attained  by  a  cheerful  resignation  to 
the  divine  will,  and  by  the  loyalty  with  which  a  man 
accepts  the  witness  of  God,  given  to  him  in  accord- 
ance with  the  then  stage  of  revelation.  Enoch  walked 
with  God  (Gen.  5:  22);  Noah  is  regarded  as  righteous 
in  the  general  corruption  (Gen.  7:  1);  Abraham  be- 
lieved the  promise,  and  it  was  counted  to  him  for 
righteousness  (Gen.  15:  6).  But  the  Old  Testament 
knows  nothing  of  absolutely  righteous  persons  (1  Kings 
8:  46;  Ps.  143:  2;  Isa.  43:  27;  Prov.  20:  9;  Eccles.  7: 
20).  The  Mosaic  Law  attests  this  by  excepting  none 
from  the  need  of  atonement. 

[Analysis:  1)  The  reason  there  are  degrees  of  sin;  2)  hardening 
of  the  heart  both  a  divine  act  and  the  sinner's  own  act;  3)harden- 
ing  of  the  heart  always  spoken  of  in  connection  with  a  divine 
revelation;  4)  case  of  Pharaoh;  5)  exposition  of  Isa.  6: 10;  6)  the 
0.  T.  knows  of  EO  absolutely  righteous  persons] 


CHAPTER  XL 

THE  MOSAIC  DOCTRINE  OF  DEATH  AND  THE  STATE 
AFTER  DEATH.  1 

§  77.    The  Connection  between  Sin  and  Death. 

The  consequence  of  sin  is  death.  This  is  positive//  ex- 
pressed in  Gen.  2:  17.  The  issue  of  the  punishment  is 
at  once  placed  foremost  in  the  threat,  as  is  generally 
the  case  in  prophetical  announcements.  There  is  no 
difficulty  here  from  the  fact  that  death  did  not  really 
follow  immediately  after  the  Fall,  as  in  reality  man  en- 
tered on  the  path  of  death  immediately  on  the  com- 
mission of  sin. 

The  punishment  of  death  is  connected  with  disobedience, 
not  ^vith  the  effect  of  the  fruit  of  the  tree  as  many  ex- 
positors infer  from  the  contrast  in  Gen.  3:  22.  The 
partaking  of  the  fruit  had  death  as  its  consequence 
solely  because  a  decision  of  the  mil  was  involved  in 
it.  The  intimate  connection  of  sin  and  death  is  clear 
from  Gen.  6:3,  though  this  passage  primarily  treats 
only  of  the  shortening  of  the  length  of  life  through 
sin.  According  to  this  passage  (the  marginal  trans- 
lation of  the  Revised  Version  is  to  be  preferred  "//7  their 
going  astray  they  are  flesh''),  the  divine  spirit  of  life 
which  supports  man  is  enfeebled  by  sin,  and  thus 
man's  vital  strength  is  destroyed ;  while,  as  Isaiah 
(63:  10)  expresses  himself,  the  Spirit  of  God  is  grieved 
by  sin ;  it  is  also  repressed  as  to  the  physical  principle 
of  life,  and  thus  man  is  subject  to  mortality. 

1  There  is  no  topic  of  0.  T.  theology  on  which  the  literature  is 
so  rich  as  on  the  one  in  question.  The  literature  of  the  subject 
up  to  the  year  1844  is  given  in  Bottcher's  learned  work,  De  In- 
feris,  etc.,  1846.    See  also  Delitzsch,  Biblical  Psychology. 


THE  CONDITION  AFTER  DEATH.  Il3 

[Analysis:  1)  The  consequence  of  sin  is  death;  2)  man  immedi" 
ately  entered  on  the  path  of  death;  3)  this  punishment  is  con" 
nected  with  disobedience;  4)   the  meaning  of  Gen.  6:  3.] 

§  78.  The  Doctrine  of  Mosaism  on  the  Condition  after  Death. 

Death  takes  place  when  the  divine  spirit  of  life  which 
sustains  man  is  withdrawn  by  God  (Ps.  104:  29),  by 
which  means  man  expires  (Gen.  7:  21, 22),  upon  which 
the  body  returns  to  the  dust  from  Avhence  it  was 
taken  (Job  34,  14:  15;  Eccles.  12:  7  compared  with 
8:  8).  From  the  whole  connection  of  Old  Testament 
doctrine^  it  is  clear  that  as  the  origin  so  also  the  final 
destiny  of  man's  soul  is  different  from  that  of  the  soul 
of  an  animal  (with  which  it  seems  to  be  identified  in 
Ps.  104:  29),  and  that,  when  the  sustaining  spirit  of 
life  is  withdrawn,  although  the  band  by  which  the 
nephesh  (soul)  is  bound  to  the  body  is  loosed,  the  soul 
itself,  and  man,  so  far  as  his  personality  lies  in  the 
soul  continues  to  exist ;  yet,  he  exists  only  as  a  weak 
shadow,  which  wanders  into  the  kingdom  of  the  dead 
(Sheol).  Man's  existence  after  death  is  treated  in  the 
Old  Testament  so  much  as  a  matter  of  course,  that 
the  reality  of  it  is  never  the  subject  of  doubt.  The 
doubts  with  which  the  Israelitish  spirit  wrestled  re- 
ferred only  to  the  how  of  existence  after  death.  It  is 
the  nephesh  (soul)  which  wanders  into  the  kingdoni  of 
the  dead  (Ps.  16:  10;  30:  3;  86:  13;  89:  48;  etc.);  so 
also  it  is  the  nephesh  which  returns  again  to  the  body 
of  the  dead  child  on  being  restored  to  life  (1  Kings 
17:  21,  22).  Oehler  adduces  the  narratives  of  resur- 
rection from  the  dead  (1  Kings  17:  21, 22;  2  Kings  4: 
34,  35)  as  proofs  that  a  close  connection  between  the 
body  just  quitted  and  the  soul  still  subsists  immediate- 
ly after  death,  but  maintains  on  the  other  hand,  that 
there  is  no  trace  in  the  Old  Testament  of  the  Egyptian 


114  THE  DOCTRINES  OF  MOSAISM. 

notion  that  a  continual  connection  subsists  between 
the  soul  and  body,  in  virtue  of  which  the  preservation 
of  the  body  secures  the  continuance  of  the  soul. 

The  p/ace  into  which  man  migrates  ("the  house  ap- 
pointed for  all  living,"  Job  30:  23),  is  called  Sheo/. 
The  word  (from  shaa/,  to  ask)  characterizes  the  king- 
dom of  the  dead  as  that  Avhich  is  insatiable  in  its  de- 
mands. 

The  following  essentia/  features  of  the  conception  of 
Sheo  I  are  distinctly  presented  in  the  Old  Testament : 

The  kingdom  of  the  dead  is  supposed  to  be  in  the 
depths  (Ps.  86:  13)  of  the  earth  (Ps.  63:  10),  deeper 
even  than  the  Avaters  and  their  inhabitants  (Ezek.  26: 
20;  31:  14;  32:  18).  It  agrees  Avith  this,  that  it  is  a 
region  of  thickest  darkness,  "AA^herethe  light  is  as  dark- 
ness" (Job  10:  22).  The  dead  are  there  gathered  in 
tribes  ("gathered  to  his  people,"  Gen.  25:  8;  35:  29; 
compare  the  picture  of  Sheol  in  Ezek.  32:  17-32). 

These  terms  cannot  possibly  be  referred  to  the 
grave.  The  kingdom  of  the  dead  and  the  grave  are,  on  the 
contrary,  definitely  distinguished.^ 

The  condition  of  men  in  the  realm  of  death  is  repre- 
sented as  the  privation  of  all  that  belongs  to  life  in  the  full 
sense;  and  so  the  realm  of  death  is  simply  called 
Abaddon,  that  is  destruction  (Job.  26:  6;  Prov.  15:  11; 
27:  20).  Without  strength,  dull,  and  like  men  in 
slumber,  the  dead  rest  in  silence  (Ps.  94:  17;  115:  17). 
Sheol  is  the  land  of  forgetfulness  (Ps.  88:  12). 
"There  is  no  Avork,  nor  device,  nor  knoAvledge, 
nor  wisdom,  in  Sheol,  aa  hither  thou  goest"  (Eccles. 

1  Schultz:  Sheol  is  not  the  grave  itself .  For  even  where  there  is 
no  grave  Sheol  is  thought  of  as  the  abode  of  the  departed  (Gen. 
37:35;  Num.  16:  30,  33).  It  is  the  dwelling-place  for  the  dead, 
who  rest  there  after  the  joy  and  suffering  of  Hie.  It  is  "the  land  of 
the  departed  spirits,"  in  contrast  to  "the  land  of  the  living."  (Ps. 
18:  5;  16:  10). 


CONDITION  OF  THE  SOUL  IN  SHEOL.  115 

9: 10).  (Compare  Eccles.  9:  5,  6).  With;  all  this, 
however,  their  consciousness  is  not  destroyed;  their 
personal  identity  continues  (compare  such  passages 
as  Isa.  14:  9,  10;  Ezek.  32:  21:  1  Sam.  28:  15,  16). 
It  is  not  possible  to  ascend  or  return  from  the  realm 
of  the  dead  (Job  7:  9;  14:  12).  (The  Old  Testament 
relates  only  one  example  of  the  appearing  of  a  dead 
person,  Samuel,  1  Sam.  28.  This  narrative  is  not  to 
be  explained  as  if  we  had  here  a  record  of  a  mere  de- 
ception, as  the  older  theologians  interpreted  it). 

[Analysis:  1)  The  nature  of  death;  2)  the  destiny  of  man's  soul 
different  from  that  of  an  animal;  3)  the  soul  continues  to  exist; 
4)  goestoSheol;  5)  immortality  of  the  soul  never  questioned  in 
the  0.  T.;  6)  the  question  is  simply  how;  7)  the  nephesh  leaves 
the  body;  8)  a  close  connection  between  soul  and  body  immedi- 
ately after  death;  9)  but  the  Egyptian  notion  is  not  taught  in 
the  O.  T.;  10)  derivation  of  the  word  Sheol;  11)  the  conception  of 
Sheol  in  the  O.  T.;  12)  Sheol  is  not  the  grave  itself;  13)  it  is  the 
place  of  the  departed  spirits;  14)  the  condition  of  the  soul  in  the 
Sheol;  15)  consciousness  of  the  soul  is  not  destroyed ;  16)  the 
appearance  of  Samuel.] 

§  79.    Condition  of  the  Soul  in  Sheol. 

In  no  part  of  the  Old  Testament  is  a  difference  in  the 
lot  of  those  in  the  realm  of  death  distinctly  spoken 
of;  only  in  Isa.  14:  15;  Ezek.  32:  23,  where  the  fallen 
conquerors  are  relegated  to  the  uttermost  depths, 
can  we  find  an  indication  of  different  grades  in  the 
realm  of  the  dead.  Elsewhere,  only  a  division  into 
people  and  races,  and  not  a  division  of  just  and  un- 
just, is  spoken  of.  In  itself,  the  condition  in  Sheol, 
which  is  in  the  main  the  most  indefinite  existence  pos- 
sible, is  neither  blessedness  nor  positive  unblessedness. 
The  Mosaic  retribution  has  its  sphere  entirely  on  this 
side  of  the  grave  (§  89). 

On  the  traces  of  belief  in  a  heavenly  life  beyond  the  grave 
which  have  been  supposed  to  be  found  in  the  Penta- 
teuch, the  translation  of  Enoch  (Gen.  5: 24)  can  alone 


116  THE  DOCTRINES  OF  MOSAISM. 

come  into  consideration.  But  that  is  not  a  testimony 
to  a  higher  existence  of  the  soul  after  death;  for  the 
meaning  of  the  passage  is  that  Enoch  never  died, — 
that  is,  his  body  and  soul  were  never  separated.  In 
it,  as  in  the  history  of  Elijah's  translation  (2  Kings 
2),  there  lies  rather  the  declaration,  that  even  before 
the  coming  of  death's  vanquisher  some  specially  fa- 
vored men  were  excepted  from  the  curse  of  death  and 
of  the  kingdom  of  death  which  hangs  over  man. 

But  it  is  clearly  expressed  in  the  Pentateuch  that 
the  relation  of  the  righteous  to  God  is  not  cancelled  after 
death.  The  relation  into  which  God  entered  Avith  the 
patriarchs  continues  (Ex.  3:  6  compared  with  Gen. 
26:  24;  28:  13).  "I  am  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob.  God  is  not  the 
God  of  the  dead,  but  of  the  Kving"  (Matt.  22:  32.) 

[Analysis :  1 )  There  is  a  difiference  in  the  condition  of  the  souls  in 
Sheol;  2)  the  translation  of  Enoch;  3)  the  soul  lives  after  death.] 


i 


SECTION  III. 

THE  ORDINANCES  OF  MOSAISM. 

§  80.    The  Nature  of  the  Covenant. 

The  form  in  which  the  Covenant  of  God  with  Israel 
is  made  (Ex.  19-24),  is  a  contract  resting  on  the 
promises  and  engagements  of  the  two  contracting 
parties  (Ex.  19:  5,  8;  24:  3,  7).  Yet  the  relation  of 
the  parties  is  not  purely  mutual.  It  is  Jehovah  alone 
who  fixes  the  conditions  of  the  covenant  (Lev.  11:44, 
45),  and  on  whom  depend  the  maintenance  of  the 
regulations  of  the  treaty  and  the  final  realization  of 
the  aim  of  the  covenant. 

According  to  its  nature,  the  covenant  presents  it- 
self under  the  following  heads : 

1)  The  divine  act,  from  which  the  covenant  pro- 
ceeds, viz.,  ihe  divine  election,  and  the  promise  annexed 
to  it. 

2)  Man's  obligation.  He  who  prescribes  the  obliga- 
tion is  God;  that  to  which  man  is  bound,  is  the  reve- 
lation of  the  divine  will  in  Me  /aw,  especially  the 
Decalogue,  which  is  the  obligatory  document  in  tTie 
stricter  sense ;  but  the  symbol  of  obligation  is  in  par- 
ticular the  sign  of  circumcision ,  imposed  on  those  who 
are  subject  to  the  covenant  obligations. 

3)  Thus  according  as  the  nation  performs  its  obli- 
gation, the  divine  retribution  is  determined,  which, 
however,  is  so  carried  out  that  at  the  end  the  divine 
purpose  of  election  must  come  to  be  realized. 

[Analysis:  1)  The  covenant  is  a  contract  between  two  parties; 
2)  the  relation  of  the  parties,  however,  is  not  purely  mutual;  3) 
the  subject  will  be  discussed  under  three  heads.] 


CHAPTER  XII. 

THE  DIVINE  ELECTION. 

§  81.    Israel's  Election  as  the  Free  Act  of  God's  Love. 

The  adoption  of  Israel  as  the  covenant  people  is  a 
free  act  of  God,  or  in  other  words,  an  act  of  divine  love^ 
and  necessary  only  so  far  as  God  has  bound  Himself  by  His 
oaM— that  is,  a  proof  of  His  truth  and  faithfulness— 
but  is  in  no  way  dependent  on  man's  desert.  These 
propositions  are  expressly  inculcated  on  the  people 
at  every  opportunity.  It  is  only  on  this  ground  that 
the  divine  commands  to  the  people  are  given,  and 
therefore  the  Decalogue  (Ex.  20:  2)  places  at  its  fore- 
front the  fact  of  election.  The  divine  love  appears 
here  as  the  first  point  in  the  founding  of  the  covenant 
relation  Avith  Israel. 

The  divine  promise  is  sealed  by  the  oath  of  God,  which 
is  given  Avhenever  the  matter  in  question  is  an  un- 
changeable decree,  the  performance  of  Avhich  is  not  to 
depend  on  contingencies  (Heb.  6:  17). 

[Analysis:  1)  The  adoption  of  Israel  is  au  act  of  love;  2)  it 
does  not  depend  on  man's  desert;  3)  the  promise  is  sealed  by  an 
oath.] 

§  8:^.    Forms  of  the  Expression  of  this  Election. 

The  divine  election  of  the  people  is  expressed  in  the 
following  forms:  Jehovah  is  the  Father  of  His  people; 
Israel  is  His  first-born  son ;  His  property  out  of  all 
the  nations  of  the  earth;  the  holy,  priestly  people. 
All  these  ideas  are  correlated. 

1)  In  the  Old  Testament  the  divine  Fatherhood  has 
an  ethical  meaning.    It  denotes  the  relation  of  love 


Israel's  election.  119 

and  moral  communion  in  which  Jehovah  has  placed 
Israel  to  Himself.  This  relation  is  quite  unique ;  Je- 
hovah is  only  the  Father  of  the  chosen  people,  not  the 
Father  of  the  other  nations  (Ex.  4:  22,  23;  Deut. 
32:  6). 

The  fatherhood  of  Jehovah  was  displayed  in  the 
deliverance  of  the  people  from  Egypt  (Hos.  11:  1); 
then  in  the  divine  guidance  through  the  wilderness, 
which  was  a  fatherly  discipline  (Deut.  8:  5;  Hos.  11: 
3);  and  so  likewise  all  subsequent  redemption  and 
providential  guidance  of  Israel  is  a  manifestation  of 
the  divine  fatherhood  (Isa.  63:  16). 

2)  The  same  relation  between  Israel  and  God  which 
rests  on  the  divine  election  is  expressed  in  the  appel- 
lations— people  of  God's  possession,  a  holy  people  (Deut. 
14:  1,  2).  The  word  holy  (see  §  44)  conveys  negative- 
ly the  idea  of  separation  from  all  other  people,  and 
positively  of  admission  or  introduction  into  com- 
munion with  God  (Ex.  19:  4).  In  virtue  of  this  atti- 
tude to  God,  Israelis  a  /7r/es/// people.  (Ex.  19:  6). 
Vocation  to  the  immediate  service  of  the  true  God  is  the 
main  idea  in  the  priestly  character  of  the  covenant 
people.  God  sanctifies  the  people  to  Himself  positively 
by  dwelling  among  them,  by  His  revelation  in  word 
and  deed,  by  every  institution  on  which  is  imprinted 
the  unique  relation  between  Israel  and  God,  and  final- 
ly, by  placing  His  spirit  in  the  congregation. 

3)  The  other  nations  form  a  great  profane  mass.  Still, 
even  from  the  standpoint  of  Mosaism,  the  theocratic 
exclusiveness  is  not  absolutely  exclusive;  for  every  heath- 
en, dwelling  as  a  stranger  in  the  land,  could  by  cir- 
cumcision become  incorporated  among  the  covenant 
people,  and  thus  receive  a  share  of  all  the  gracious 
benefits  bestowed  on  Israel  (Ex.  12:  48);  with  the  ex- 


120  THE  ORDINANCES  OF  MOSAISM. 

ception,  however,  of  the  Canaaniiish  tribes,  the  Moabiies 

and  Ammonites  (Deut.  23:  4,  5). 

[Analysis:  1)  Special  names  by  which  the  relation  of  God  to 
Israelis  expressed;  2)  the  meaning  of  "Fatherhood";  3)  how 
displayed;  4)  the  meaning  ol  "holy  people";  5)  of  "priestly  peo- 
ple"; 6)  the  relations  w^hich  the  Gentiles  bore  to  Israel.] 


CHAPTER  XIII. 


§  83.    The  Servant  of  Jehovah. 

The  covenant  of  promise  with  Abraham  was  made 
upon  the  condition  that  he  and  his  descendants  bind 
themselves  to  a  godly  life  and  to  obedience  to  God's 
will  (Gen.  17:  1,  2;  18:  19).  The  same  condition  is  pre- 
scribed to  the  people  (Ex.  19:  5),  and  accepted  by  the 
people  (Ex.  19:  8;  24:  3).  Laid  under  this  obligation 
to  their  God,  the  Israelites  are  the  servants  of  Jeho- 
vah, whom  He  has  purchased  by  redeeming  them 
from  Egyptian  bondage,  and  who,  therefore  are 
exempt  from  all  earthly  lordship  by  being  bound  to 
the  service  of  God  (Lev.  25:  42,  55;  26:  13). 

The  idea  of  the  servant  of  God  is  complete  only 
when  he  who  is  bound  to  God  also  binds  himself  to 
God's  will,  following  God  perfectly, — the  praise  which 
is  repeatedly  given  to  Caleb  and  Joshua  as  servants 
of  God  (Num.  14:  24;  32:  12).  Thus  to  the  servant 
of  God  belongs  the  subjective  quality  of  righteousness. 
This  word  expresses  in  general  the  conformity  of  man 
to  God's  will, — his  normal  relation  to  God.  So  far  as 
God's  mil  is  elective  and  promissory,  righteousness  con- 
sists in  full  surrender  to  elective  grace  and  the  divine 
word  of  promise.  So  far  as  the  will  of  God  is  a  com- 
manding will,  it  lies  in  the  fulfilling  of  God's  commands 
(Deut.  6:  25), 

Inasmuch  as  the  name  "^ '^servant  of  Jehovah"  specie 
ally  designates  the  chosen  instruments  of  the  divine 
kingdom,  an  essential  element  in  the  idea  is  the 
thought  of  faithfulness  in  the  house  of  God,  and  this 


122  THE   ORDINANCES  OF  MOSAISM. 

title  "servant  of  Jehovah"  is  the  highest  name  of 

honor  in  the  Old  Testament   applied  to  Abraham 

(Gen.  26:  24)  and  Moses  (Num.  12:  7;  Josh.  1:  2-7). 

[Analysis:  1)  The  conditions  of  the  covenant;  2)  the  Israelites 
are  the  servants  of  Jdiovah  ;  3)  the  meaning-  of  "servant  of  Je- 
hovah"; 4)  the  different  aspects  of  the  subjective  quality  "right- 
eousness"; 5)  in  what  special  sense  Abraham  and  Moses  are 
designated  "servants  oi  Jehovah."] 

§  84.  The  Law. 

The  compass  of  the  people's  obligations  is  the  law, 
the  fundamental  principle  of  which  is  expressed  in  the 
Avords,  "Sanctify  yourselves,  and  be  ye  holy :  for  I  am 
Jehovah  your  God"  (Lev.  20:  7). 

The  traditional  division  of  the  law  of  Moses  into 
moral,  ceremonial,  and  forensic  laws  may  serve  to  facili- 
tate a  general  view  of  theocratic  ordinances. 

The  law  of  Moses,  however,  does  not  demand  only 
external  conformity  to  the  law,  a  mere  legality  and 
not  morality.  On  the  contrary  the  law  insists  on  the 
disposition  of  Me  ^ear^,  when  it  says,  "Thou  shalt  not 
covet"  (Ex.  20:  17).  It  demands  the  external  as  co- 
ordinate AAlth  the  internal.  And  precisely  in  this  lies 
an  important  educating  element. 

From  a  right  estimate  of  the  law  of  Moses,  the  fol- 
lowing points  have  further  to  be  noticed : 

1)  The  whole  ritual  ordinances  to  which  the  Israel- 
ite is  subject,  from  his  circumcision  onward,  have  a 
symbolic  character,  mirroring  the  inner  process  of 
sanctiflcation,  and  so  forming  the  instrument  of  tui- 
tion advancing  from  the  outer  to  the  inner  man. 

2)  The  precepts  of  the  law  are  given  in  detail  mainly  on 

the  negative  side;  what  the  Israelites  may  not  do  is 

told  with  great  l:^articularit3^  ^ 

1  The  scholastic  subtlety  of  the  Rabbins  has  made  out  the  con- 
siderable number  of  248  positive  commands  and  365  prohibi- 


THE  DECALOGUE.  123 

3)  Finally,— and  this  is  the  main  point,— we  have 
to  look  at  the  motives  for  fulfilling  the  law  which  the 
law  presents.  All  righteousness  required  by  the  law 
presupposes  faith  in  the  divine  election,  in  the  gra- 
cious guidance,  and  in  the  promises. 

[Analysis:  1)  The  norm  of  duty  is  the  law;  2)  traditional  di- 
vision of  the  law;  3)  the  demands  of  the  law  are  not  simplv  ex- 
ternal ;  4)  three  points  must  be  borne  in  mind ;  5)  the  subtlety  of 
the  Rabbins.]  /  j 

§  85.    The  Decalogue.    Its  Division. 

The  Decalogue  (''the  ten  words,"  Ex.  34:  28;  Dent. 
4:  13;  10:  4)  stands  at  the  beginning  (Ex.  20:  2—17) 
of  fhe  book  of  the  covenant  (Ex.  20-23).  See  Ex.  24:  7. 
It  was  written  on  two  tables  of  stone,  which,  accord- 
ing to  Ex.  32:  15,  were  inscribed  on  both  sides.  The 
number  ten  characterizes  the  commandments  as  a 
complete  whole.  The  Decalogue  is  again  given  in 
Deut.  5:  6-21. 

Of  the  d/v/s/on  of  the  Decalogue  there  have  long  been 
various  views.  The  main  schemes  of  division  are 
Mree,  distinguished  by  the  way  in  which  they  take  the 
first  and  the  last  commandment. 

1)  The  first  scheme  became  prevalent  in  the  Roman 
Catholic  Church  under  the  influence  of  Augustine,  and 
has  been  retained  by  the  Lutheran  Church,  and  in 
recent  times  defended  by  Kurtz  and  others.  It  includes 
in  the  first  commandment  Ex.  20:  2-6,  Deut.  5:  6-10. 
The  ninth  is  generally  taken  according  to  the  text  of 
Exodus,  ''Thou  shalt  not  covet  thy  neighbor's 
house;''  the  tenth,  "Thou  shalt  not  covet  thy  neigh- 
bor's wife,''  etc.  Augustine  himself,  on  the  contrary, 
in  the  main  passage  in  which  he  treats  of  this  subject, 

tions.  They  associated  this  number  with  the  365  days  of  the 
year  and  the  248  bones  in  the  human  body  ("according  to  the 
physiology  of  the  time). 


124  THE  ORDINANCE.S  OF  MOSAISM. 

holds  to  the  text  of  Deuteronomy  for  the  ninth  and 
tenth  commandments,  and  Kurtz  emends  the  text  of 
Exodus  by  the  aid  of  Deuteronomy. 

2)  The  second  and  third  schemes  of  division  agree  in 
making  the  whole  prohibition  of  concupiscence  a  single 
commandment  (the  ienih),  but  they  differ  as  to  the 
//rs/ and seco/7(/ commandments.  According  to  the  view 
now  common  among  the  Jews,— which,  hoAvever, 
seems  to  rest  on  no  ancient  tradition,— the  first  com- 
mandment, comprises  only  Ex.  20:  2.  This,  they  say, 
implies  the  obligation  to  believe  on  God  as  the  most 
Perfect  Being.  The  second  commandment  (Ex.  20: 
3-6)  then  includes  the  obligation  to  believe  on  God's 
unity  and  the  prohibition  of  false  worship. 

3)  The  iliird  scheme,  accepted  by  the  Greek  and 
Reformed  Churches,  and  by  the  Socinians,  makes  Ex. 
20:  3  the  first  commandment;  and  Ex.  20:  4-6,  the 
second.  Oehler,  on  internal  grounds,  thinks  it  more 
probable  that  verses  2-6  are  to  be  divided,  and  that 
the  prohibition  of  concupiscence  should  not  be  di- 
vided.^ 

The  Hebrew  accentuation  of  the  Decalogue  is  two- 
fold—the one  accentuation  giving  the  usual  Masoretic 
division  into  verses,  the  other  regulating  the  intona- 
tion in  the  Sjmagogue.  The  latter  takes  verses  2-6 
together,  showing  that  these  five  verses  w^ere  viewed 
as  closely  connected.  It  is  also  certain  that  verses 
2-6  formed  only  one  parasha  in  the  Hebrew  Bible,  and 

1  He  states,  however,  that  Augustine's  view  (vv.  2-6  are  a 
single  commandment),  must  rest  on  ancient  Jewish  tradition, 
and  that  the  close  connection  of  these  verses  seems  favorable  to 
the  Augustinian  view.  He  is  not  in  favor  of  dividing  the  prohibi- 
tion of  concupiscence  in  Ex.  20:  17  (though  he  thinks  it  can  be 
justified  in  Deut.  5:  21),  and  regards  the  distinction  drawn  by  the 
Lutheran  theologians  between  the  ninth  and  tenth  command- 
ments (actual  concupiscence  and  original  concupiscence)  as  a  mere 
invention  of  polemical  zeal. 


THE  TWO  TABLES  OF  THE  DECALOGUE.  125 

these  small  parashas  are  so  old  that  this  cannot  be  due 
to  Christian  influence.  This  is  a  strong  externa/  argu- 
ment for  the  Romish  and  Lutheran  division  of  the 
commandments. 

[Analysis:  1)  Thp  place  of  the  Decalogue  in  the  Pentateuch ;  2) 
why  ten  commandments;  3)  three  schemes  of  division ;  4)  the 
Lutheran  view ;  5)  view  of  the  Reformed  Churches;  6)  the  testi- 
mony of  the  Jewish  Church.] 

§  86.    The  Two  Tables  of  the  Decalogue. 

The  Old  Testament  does  not  expressly  tell  us  how 
the  commandments  were  divided  between  two  tables. 
Three  views  have  generally  been  held : 

1)  The  arrangement  assumed  by  Philo  and  Jo- 
sephus,  and  accepted  by  Oe lifer,  in  which  five  precepts 
are  assigned  to  each  table. 

2)  The  view  of  Calvin,  followed  by  the  Reformed 
Church,  in  which  four  precepts  are  asvsigned  to  the  first 
table,  and  six,  commencing  with  the  command  to 
honor  parents,  to  the  second. 

3)  The  followers  of  the  Augustinian  division  (the 
Roman  Catholic  and  Lutheran  Churches)  generally 
agree  in  beginning  the  second  table  with  the  com- 
mandment to  honor  parents,  assigning  three  com- 
mandments to  the  first  table  and  seven  to  the  second, 
a  division  which  has  also  this  in  its  favor  that  it 
makes  the  writing  on  each  table  nearly  equal  in 
amount.  On  this  view  the  number  three  has  been  as- 
sociated with  the  Trinity,  and  it  is  urged  that  seven 
in  the  second  is  a  holy  number. 

The  definitive  and  rounded  character  of  the  Deca- 
logue is  a  decisive  proof  that  it  retains  its  original  form. 

[Analysis:  1)  The  two  tables;  2)  three  views  held  as  to  the 
number  of  commandments  on  each  table.] 


126  THE   ORDINANCES  OF  MOSAISM. 

§  87.    The  Historical  Origin  of  Circumcision. 

The  main  sign  of  the  covenant  is  circumcision  (Gen. 
17:  11),  which  is  the  constant  symbol  of  covenant 
obhgations,  and  of  consequent  covenant  rights.  It 
was  prescribed  not  only  for  Israelites  by  birth,  but 
also  for  all  who  were  received  into  the  house  as  slaves 
(Gen.  17: 12-27  compared  with  Ex.  12:  44-48).  On 
new-born  boys  it  w^as  performed  on  the  eighth  day 
(Gen.  17:  12;  Lev.  12:  3). 

The  hisiorical  origin  and  the  religious  import  of  cir- 
cumcision must  be  carefully  distinguished.  It  is 
possible  that  the  rite  was  customary  in  other  tribes 
before  it  was  introduced  in  the  race  of  Abraham.  But 
this  does  not  justify  the  inference  that  the  significance 
of  circumcision  in  the  Old  Testament  must  be  ex- 
plained from  heathenism. 

[Analysis:  1)  The  sign  of  the  covenant;  2)  circumcision  practised 
also  by  other  nations;  3)  its  significance  not  to  be  explained 
from  heathenism.] 

§  88.    Religious  Import  of  Circumcision  in  the  Old  Testa- 
ment.   The  Giving  of  a  Name. 

Circumcision  obviously  presupposes  that  the  natu- 
ral life  is  tainted  by  impurity,  which  must  be  removed 
in  those  who  are  called  to  covenant  fellowship  with 
God.  It  may  be  named,  with  Ewald,  "the  offering  of 
the  body ;"  and  this  is  carried  out  in  a  way  that  shall 
declare  the  propagation  of  the  race  of  revelation  to 
be  consecrated  to  God.  Circumcision  is  essentially 
distinguished  from  Christian  baptism  by  not  consti- 
tuting an  immediate,  personal  relation  between  God 
and  the  recipient  of  the  ordinance.  It  does  not 
operate  as  an  individual  mea,ns  of  grace.  Circumci- 
sion is  no  vehicle  of  sanctifying  forces,  as  it  makes  no 


RELIGIOUS  IMPORT  OF  CIRCUMCISION.  127 

demand  in  reference  to  the  internal  state  of  the  recipi- 
ent. The  rite  effects  admission  to  the  fellowship  of 
the  covenant  people  as  an  opus  operafum,  securing  to 
the  individual  as  a  member  of  the  nation  his  share  in 
the  promises  and  saving  benefits  granted  to  the  na- 
tion as  a  whole.  On  the  other  hand  circumcision 
certainly  makes  ethical  demands  on  him  who  has  re- 
ceived it.  It  binds  him  to  obedience  to  God,  whose 
covenant  sign  he  bears  in  his  body  and  to  a  blame- 
less walk  before  Him  (Gen.  17:  1).  Thus  it  is  the 
symbol  of  the  renewal  and  purification  of  heart. 

With  circumcision  was  combined  the  naming  of  the 
child,  which  although  it  is  first  expressly  mentioned  in 
Luke  1:  59;  2:  21,  is  clearly  indicated  by  the  connec- 
tion of  Gen.  17:  5  with  what  follows,  and  Gen.  21:  3, 
4.  How  frequently  the  giving  of  a  name  was  in  Israel 
an  act  of  religious  confession,  is  seen  in  the  meanings 
of  numerous  biblical  proper  names.  A  religious  con- 
secration for  girls  is  neither  presented  at  the  institu- 
tion of  circumcision,  nor  at  a  later  date.  This  agrees 
with  the  dependent  position  of  woman,  who  has  a 
part  in  national  and  covenant  life  only  as  the  partner 
of  man— as  wife  and  mother.  Girls  are  said  to  have 
been  named  when  weaned. 

[Analysis:  1)  Circumcision  presupposes  that  the  natural  life  is 
tainted  by  impurity;  2)  it  is  "the  offering  of  the  body";  3)  is  es- 
sentially distinguished  from  Christian  baptism;  4)  is  the  symbol 
of  the  renewal  and  purification  of  heart;  5)  with  it  was  combined 
the  naming  of  the  cliild;  6)  the  giving  of  a  name  was  an  act  of 
religious  confession;  7)  the  dependent  position  of  woman  in 
the  0.  T.] 


CHAPTER  XIV. 

DIVINE  RETEIBUTION. 

§  89.    Blessing  and  Curse. 

As  the  people  bound  themselves  when  the  covenant 
was  concluded  to  observe  the  law,  so  Jehovah  on  His 
part  bmds  Himself  to  fulfil  to  the  nation,  so  long  as 
it  observes  its  obligations,  all  the  promises  He  makes, 
and  to  grant  it  the  fullness  of  His  blessing;  but  in  the 
opposite  case,  to  execute  on  the  people  the  punish- 
ment of  a  breach  of  the  covenant  (Lev.  26:  23,  24; 
Deut.  32:  21;  Ps.  18:  26:  27). 

The  divine  blessing  in  a  single  word  is  Life  (Deut.  30: 
15,  16).  Life  embraces  all  the  good  tilings  that  per- 
tain to  earthly  prosperity:  long  life  (Deut.  4:  40), 
children,  fertility  of  the  soil,  victory  over  enemies 
(Lev.  26:  3,  4;  Deut.  28:  1—14).  But  the  earthly 
good  tilings  form  a  state  of  felicity  only  when  the 
possession  of  them  is  united  with  the  experience  of  the 
gracious  presence  of  the  covenant  God,  so  that  they 
are  pledges  of  His  favor. 

On  the  other  hand,  the  result  of  the  breaking  of  the 
co^^Qnani  on  the  part  of  the  people  issues  in  the  with- 
drawal of  all  these  blessings,  shortening  of  life,  childless- 
ness, scarcity  and  famine, — that  Israel  may  know 
that  it  possesses  all  natural  blessings  onlj^  as  a  gift  of 
God  (Hos.  2:  8-12);  also  political  misfortune,  and 
defeat  by  foes.  Four  judicial  plagues  are  prominently 
mentioned  in  Ezek.  14:  21  and  other  passages,— the 
sword,  famine,  wild  beasts,  and  pestilence. 

[Analysis:  1)  The  conditions  of  the  covenant;  2)  in  what  the 
divine  blessing  was  to  consist;  3)  the  punishment  threatened  if 
the  covenant  is  broken ;  4)  the  four  judicial  plagues.] 


THE  MOSAIC  DOCTRINE  OF  RETHIBUTION. 


129 


§  90.    Solution  of  the  Apparent  Contradiction  between  Di- 
vine Election  and  the  Mosaic  Doctrine  of  Retribution. 

But  if  Israel  by  breaking  the  covenant  is  exposed 
to  God's  judgment  and  rejected,  this  seems  to  nuUify 
God's  decree  of  election  and  the  realization  of  the  aim 
of  His  kingdom,  which,  though  secured  by  God's 
covenant  oath,  is  again  dependent  on  man's  action. 
God's  compassionate  love  is  higher  than  His  penal  justice 
(Ex.  34:  6,  7).  God's  faithfulness  cannot  be  broken 
by  man's  faithlessness.  His  judgments  have  a  fixed 
end,  and  therefore  are  always  in  measure,  as  is  taught 
in  the  beautiful  parable  in  Isa.  28:  23-29.  They  are 
so  executed  that  Israel  is  thereby  brought  back  to 
God,  and  the  perfecting  of  God's  kingdom  secured. 
Israel  is  not  annihilated  in  the  judgment;  even  in 
banishment,  in  dispersion  among  the  nations,  it  must 
not  coalesce  with  them,  but  be  preserved  as  a  sepa- 
rate nation  for  the  fulfilment  of  its  vocation.  Accord- 
ing to  Dent.  30: 1-6,  the  final  restoration  of  the  people 
is  an  act  of  God,  but  is  effected  by  ethical  means,  through 
the  conversion  of  the  people,  for  the  order  of  God's 
kingdom  excludes  all  magical  means.  Thus,  in  spite 
of  man's  sin  and  faithlessness,  the  realization  of  the 
divine  decree  of  election,  the  perfecting  of  the  people 
of  God,  is  firmly  based  on  God's  faithfulness  and  mer- 
cy (Rom.  11:  25-36). 

[Analysis:  1)  The  aim  of  God's  kingdom  will  be  realized;  2) 
God's  faithfulness  is  not  broken  by  man's  faithlessness;  3)  the 
aim  of  God's  judgments;  4)  there  shall  be  a  final  restoration  of 
God's  people;  5)  an  act  of  God  effected  by  ethical  means;  6)  the 
meaning  of  Isa.  28:  23-29;  7)  of  Rom.  11:  25-86.] 


SECTION   IV. 

THE  THEOCRACY. 

§  91.    The  Idea  of  the  Divine  Kingship. 

The  form  of  government  in  the  commonwealth 
founded  by  Moses  is  the  government  of  God—t^e  the- 
ocracy. Jehovah  is  the  King  of  Israel.  The  Old  Testa- 
ment idea  of  the  divine  kingship  expresses,  not  God's 
general  relation  of  power  toward  the  world  (as  being 
its  creator  and  preserver),  but  the  special  relation  of 
His  government  toward  His  elect  people.  The  real 
beginning  of  His  kingly  rule  was  on  that  day  on 
which  He  bound  the  tribes  of  Israel  into  a  commu- 
nity by  the  promulgation  of  the  law  and  the  forming 
of  the  legal  covenant:  ''And  He  was  Kingin  Jeshu- 
run"  (Deut.  33:  5).  (It  is  wrong  to  take  Moses  for 
the  subject).  Although  Jehovah  has  been  the  King 
of  His  people  in  all  ages  (Ps.  74:  12),  He  will  not  be- 
come the  King  of  nations  until  a  future  time,  when 
He  comes  in  the  last  revelation  of  His  Kingdom.  As 
King,  He  is  the  Lawgiver  and  Judge  of  His  people  (Isa. 
33:  22).  As  King,  God  is  also  the  leader  of  His  people's 
army.  Israel  forms  the  hosts  of  Jehovah  (Ex.  12.  41). 

[Analysis:  1)  The  meaning  and  derivation  of  "theocracy";  2) 
the  beginning  of  the  kingly  rule;  3)  as  king  He  is  the  lawgiver 
and  judge;  4)  and  the  leader  of  the  armiee  of  Israel.] 


CHAPTER  XV. 

THEOCRATIC  ORGANIZATION  OF  THE  PEOPLE. 

§  92.    The  Division  into  Tribes.    Israel's  Representation 
before  Jehovah. 

Although  Levi  received  no  special  tribal  territory, 
the  number  twelve  still  remains  for  all  political  rela- 
tions, and  wherever  Levi  is  numbered,  the  two  tribes 
of  Joseph  appear  as  only  one.  This  number  twelve 
is  so  entirely  identified  with  the  normal  state  of  the 
theocracy,  that  it  continues  to  be  the  signature  of 
God's  people  even  in  prophecy.  In  the  New  Testa- 
men,  too,  the  twelve  tribes  continue  to  be  the  type  of 
the  covenant  people  (Acts  26: 7;  Rev.  7: 4-8),  to  which 
the  number  of  the  apostles  corresponds. 

These  twelve  tribes  together  form  the  priestly  king- 
dom (Ex.  19:  6).  On  account  of  their  uncleanness 
and  sinfulness  the  congregation  are  able  to  draw  near 
to  God  only  by  means  oioi  propitiation.  A  whole  series 
of  institutions  is  directed  to  such  propitiation;  but 
this  thought  is  pre-eminently  expressed  by  the  intro- 
duction of  a  representative  body  between  Jehovah  and 
the  people.  There  are  three  grades  in  the  representa- 
tion of  the  people  before  Jehovah:  1)  Levi  as  a  tribe 
appears  in  a  mediatorial  position  between  Jehovah 
and  the  people  (Ex.  32:  26-30);  2)  the  race  of  Aaron 
rises  from  its  midst  with  a  specific  priestly  preroga- 
tive (Ex.  28:  1:  Num.  18:  7);  3)  Me  office  of  high  priest 
which  is  the  culmination  of  the  priesthood. 

[Analysis:  1)  The  number  twelve;  2)  the  twelve  tribes  form  the 
priestly  kingdom ;  3)  a  propitiation  necessary ;  4)  there  must  be 
a  representative  body  between  God  and  His  people;  5)  three 
grades  in  this  representation.] 


132  *  THE  ORDINANCES  OF  MOSAISM. 

§  93.  The  Mode  and  Meaning  of  the  Representation  of 
Israel  by  the  Levites. 

We  are  told,  in  Ex.  13,  that  from  the  night  in  which 
Israel  was  redeemed,  all  the  first-born  males  among 
man  and  beast  were  dedicated  to  Jehovah.  But  in- 
stead of  all  the  first-born  sons  then  living  from  a 
month  old  and  upward,  He  accepts  the  Levites  as  a 
standing  gift  of  the  people  (Num.  8:  16);  and  instead 
of  the  people's  cattle,  he  takes  the  cattle  of  the  Levites 
(Num.  3:  11-13).  (Since  the  number  of  first-born 
sons  in  the  nation  amounts  to  22,273,  and  the  num- 
ber of  the  Levites,  on  the  contrary,  only  to  22,000, 
the  over-plus  is  compensated  b}^  a  fine  of  five  shekels 
apiece,  to  be  paid  to  Aaron  and  his  sons  (Num.  3: 
43-51). 

The  Levites  were  thus,  1)  the  living  sacrifice  by 
which  the  people  rendered  payment  to  Jehovah  for 
owing  their  existence  to  Him ;  and  2)  since  the  Le- 
vites, in  consequence  of  this,  performed  in  the  sanctu- 
ary the  service  which  the  people  ought  to  have  ren- 
dered through  their  first-born,  but  could  not  on  ac- 
count of  their  uncleanness  (Num.  18:  22,  23),  they 
serve,  in  their  substitution,  as  a  covering  or  an  atone- 
ment also  for  the  people  who  come  near  to  the  sanc- 
tuary (Num.  8:  19). 

The  middle  books  of  the  Pentateuch  give  special 
emphasis  to  the  difference  between  the  priests  and  the 
Levites,  while  Deuteronomy,  on  the  contrary,  takes 
priests  and  Levites  together,  as  one  holy  estate  in 
distinction  from  the  people.  These  two  views  do  not 
contradict,  but  supplement  each  other.  Deuterono- 
my, however,  very  clearly  distinguishes  between  the 
Levites  who  were  priests  and  those  who  were  not 
(Deut.  18:  3-8;  27:  9,  12). ^ 

1  Delitzsch  in  Riehm :  That  the  legislation  in  the  middle  books 


OFFICIAL  FUNCTION  OF  THELEVITES.  133 

[Analysis:  1)  The  Levites  were  accepted  instead  of  all  the  first- 
born; 2)  they  were  the  living  sacrifice  offered  by  the  people;  3) 
they  were  substitutes  for  the  people;  4)  difference  of  presentation 
between  the  books  of  the  Pentateuch;  5)  these  views  supplement 
each  other;  6)  the  priestly  legislation  does  not  date  from  the 
time  of  Ezekiel  or  from  a  later  time.] 

§  94.    Official  Function,  Dedication,  and  Social  Position  of 
the  Levites. 

The  official  functions  of  the  Levites  are  definitely  dis- 
tinguished from  those  of  the  priests.  The  charge  "of 
everything  of  the  altar,  and  of  that  within  the  veil" 
(Num.  18:  7),  falls  exclusively  to  the  priests.  On  the 
contrary,  the  service  of  the  Levites  is  called  the  ser- 
vice of  Jehovah's  tabernacle,  or  of  the  tent  of  meeting 
(Num.  1:  53;  16:  9;  18:  4),  anu  was  organized  in  a 
military  manner.  During  the  wandering  in  the  wil- 
derness, the  Levites  had  the  charge  of  the  taking 
down,  carrying,  and  setting  up  of  the  holy  tabernacle 
(Num.  1:  50-53);  also  of  the  carrying  of  the  sacred 
furniture,  particularly  the  ark  of  the  covenant  (Deut. 
10:  8:  31:  25).  The  division  of  '^'lese  duties  among 
the  three  Levitical  families  is  given  in  Num.  3: 25-37; 
4:  1-49.  But  the  functions  mentioned  in  the  book  of 
Numbers  refer  only  to  the  time  of  the  people's  wander- 
ing. There  are  no  directions  in  the  Pentateuch  con- 
cerning the  services  of  the  Levites  during  the  settle- 
ment of  the  people  of  the  Holy  Land.^ 

The  act  of  the  consecration  of  the  Levites  is  described 
in  Num.  8:  5-22.    The  purification  falls  into  three 

of  the  Pentateuch  is  not  of  a  date  after  the  time  of  Ezekiel  follows 
necessarily  from  the  fact  that  the  official  position  and  division  of 
the  Levites  after  the  exile  was  in  a  stage  of  development,  w^hich  is 
not  reflected,  either  as  to  fact  or  language,  in  the  legislation. 

*  The  Levites  were  called  to  this  service  from  their  thirtieth  to 
their  fiftieth  year  (Num.  4:  3,  23,  30),  but  from  Num.  8:  24,  25, 
we  infer  that  the  young  men  began  their  training  for  entering 
pn  the  full  service,  in  their  twenty-fifth  year. 


134  THE  ORDINANCES  OF  MOSAISM. 

parts  (Num.  8:  7):  1)  sprinkling;  2)  shaving:  3)  wash- 
ing of  clothes.  Their  presentation  before  the  Lord  is 
divided  into  the  following  ceremonies :  1)  the  faying  on 
of  hands;  2)  the  wave  offering;^  3)  the  sinoffering ;  4) 
the  burnt  offering  (Num.  8:  10-12). 

In  order  that  the  tribe  of  Levi  might  be  withdrawn 
from  ordinary  labor  and  give  itself  completely  to  its 
sacred  vocation,  no  inheritance  as  a  tribe  was  assigned 
to  it  (Num.  18:  23).  The  tribe  is  scattered  among  all 
the  other  tribes,  in  the  territories  of  which  it  received 
48  towns  with  their  suburbs  for  pasturages  (Num. 
35:  6,  7),  of  which  six  are  appointed  to  be  cities  of 
refuge.  In  this  law,  moreover,  the  priests  are  included 
along  with  the  Levites.  The  tithes  were  assigned  to 
them  for  their  support,  which,  moreover,  was  not  an 
over-abundant  endowment,  so  that  the  tribe  of  Levi 
was  often  subjected  to  unavoidable  poverty.  (Deut. 
12:  19;  14:  27,  29). 

[Analysis:  1)  The  duty  of  the  priests;  2)  the  service  of  the 
Levites;  3)  the  special  charge  of  each  of  the  three  Levitical  fami- 
lies; 4)  time  of  service;  5)  the  purification  falls  into  three  parts; 
6)  with  the  presentation  four  ceremonies  were  connected:  7)  the 
reason  no  inheritance  was  given  to  them;  8)  place  oi  residence; 
9)  their  support.] 

§  95.    The  Priesthood. 

The  design  of  the  priestly  vocation  is  1)  to  repre- 
sent the  nation  as  a  holy  congregation  before  Jeho- 
vah, ^^1th  full  divine  authority  (Deut.  18:  5),  and  to 
open  up  for  it  access  to  its  God.  In  the  functions  of 
his  office  the  priest  is  the  medium  of  the  intercourse 
which  takes  place  in  worship  between  Jehovah  and 
the  congregation,  and  which  on  account  of  the  sinful- 
ness of  the  congregation,  becomes  a  service  of  atone- 

1  A  waving, — in  the  case  of  the  Levites,  it  is  generally  under- 
stood as  a  simple  leading  backward  and  forward. 


THE  PRIESTHOOD.  135 

ment.  Besides  this  mediatorial  calling,  the  priest 
has  2)  the  office  of  teacher  and  interpreter  of  the  law 
(Lev.  10:  11),  in  which  respect  he  has  to  accomplish 
a  divine  mission  to  the  people.  The  two  sides  of  the 
priestly  calling;  are  embraced  together  in  Dent.  33: 10. 

The  divine  calHng  to  the  priesthood  is  connected 
with  the  natural  propagation  of  Aaron's  family. 

The  holiness  of  the  priesthood  was  to  be  reflected  in 
the  whole  appearance  of  the  priests,  which  was  to 
suggest  the  highest  purity  and  exclusive  devotion  to 
God.  To  this  refer  all  the  provisions  as  to  the  bodily 
condiiion  and  regulation  of  life  of  the  priests.  The  law 
treats  of  the  bodily  condition  of  the  priests  in  Lev. 
21:  16-24.  The  provisions  for  the  regulation  of  life  are 
given  in  Lev.  21: 1-9.  Propriety  and  order  must  rule 
in  the  priest's  family  (Lev.  21:  9).  Dietetic  directions 
are  given  in  Lev.  10:  9,  10;  22:  8.  It  is  supposed  that 
the  rule  concerning  the  age  of  the  Levites  (30-50, 
Num.  4:  3,  23,  30)  held  good  of  the  priest?,  also. 

The  consecration  of  the  priests  is  prescribed  in  Ex. 
29:  1-37.  The  consecration  consists  of  two  classes 
of  acts : 

1)  The  real  consecration  of  the  person  to  the  priest- 
ly office  in  three  acts:  1)  washing,  a  symbol  of  spirit- 
ual cleansing;  2)  robing,  consisting  in  putting  on 
four  articles  of  dress  (Ex.  28:  40-42)  of  fine,  shining 
white  linen  (Ex.  28:  39),  as  a  symbol  of  purity;  3) 
the  priestly  anointing,  a  symbol  of  the  communication 
of  the  Divine  Spirit  which  operates  in  the  priestly 
office. 

2)  A  three- fold  offering,  by  which  the  persons  thus 
consecrated  were  put  into  all  the  functions  and  rights 
of  the  priesthood :  1)  the  sin-offering  (Lev.  8:  14,  15); 
2)  the  burnt-offering;  3)  a  modified  thank  offering 
(Lev.  8:  22-28),  which  last  was  the  specific  sacrifice 


136  THE  ORDINANCES  OF  MOSAISM. 

for  the  consecration  of  the  priests.  (Blood  was 
sprinkled  upon  the  ear  of  the  priest,  because  he  must 
at  all  times  hearken  to  the  holy  voice  of  God ;  upon 
the  hand,  because  he  must  execute  God's  commands, 
and  especially  the  priestly  functions ;  upon  the  foot, 
because  he  must  walk  rightly  and  holily).  The  con- 
clusion of  the  festival  is  the  sacrificial  meal.  The 
duration  of  the  consecration  is  fixed  at  seven  days 
(Ex.  29:  35-37).  Although  the  priestly  service  de- 
mands only  outward  puritj^  and  perfection,  still  the 
real  subjective  qua/if/cat/on  for  the  priesthood  lies  in  the 
undivided  devotion  to  God  (Lev.  10:  3). 

For  their  maintenance  the  priests  received  as  dwelling 
places  13  of  the  towns  which  were  given  totheLevites 
(Josh.  21:  4),  and  the  Levites  had  to  give  them  tithes 
of  their  tithes,  and  they  received  the  gifts  of  the 
first-fruits,  and  certain  parts  of  the  offerings.  In  com- 
parison with  the  endowments  of  the  priestly  caste  in 
many  other  ancient  nations,  the  provision  for  the 
Levitical  priests  is  very  moderate. 

[Analysis:  1)  The  two-fold  office  of  the  priest;  2)  all  the  priests 
were  of  the  family  of  Aaron;  3)  laws  pertaining  to  the  bodily 
condition  of  the  priests;  4)  to  the  regulation  of  the  life;  5)  dietetic 
directions;  6)  the  three  acts  of  consecration ;  7)  a  three-fold  offer- 
ing; 8)  significance  of  certain  symbolical  actions;  9)  subjective 
qualification  for  the  priesthood;  10)  the  maintenance  of  the 
priests.] 

§  96.    The  High  Priest. 

In  the  high  priest  (Lev.  21:  10)  are  united  the  media- 
tor ship  by  which  the  people  are  represented  before 
God,  and  the  official  priestly  sanctity  by  which  they 
are  reconciled.  He  is  said  to  bear  the  iniquity  of  the 
holy  things  (Ex.  28:  38).  Thus  the  whole  reconciling 
and  sanctifying  effect  of  the  sacrifices  is  dependent  on 
the  existence  of  a  personally  reconciling  mediator- 


THE  HIGH  PRIEST.  137 

ship  before  God ;  and  here  the  Old  Covenant  proclaims 
its  inadequacy  to  effect  a  true  reconciliation,  in  the 
fact  that  even  the  high  priest  himself  has  need  of 
reconciliation  and  purification  by  the  blood  of  sacri- 
fices, as  one  subject  to  sin  and  weakness  (compare 
Heb.  5:3). 

As  the  "holy  one  of  Jehovah"  (Ps.  106:  16)  he  must 
awaken,  by  his  whole  appearance,  an  impression  of 
the  highest  purity  and  exclusive  devotion  to  God.  To 
this  end  are  directed  1)  all  the  regulations  in  regard 
to  his  personal  condition  and  mode  of  life,  which  in 
respect  to  descent  and  bodily  constitution  do  not 
differ  from  that  of  other  priests.  2)  The  rules,  how- 
ever, in  Lev.  21:  10-15,  in  regard  to  the  ordering  of 
his  life,  relate  exclusively  to  the  high  priest. 

The  high  priest's  consecration  to  his  o^'ce  differed 
from  that  of  the  common  priests  with  reference  to  the 
robing  and  anointing.  On  his  robing,  see  Ex.  29:  5—9; 
Num.  20:  26-28  (in  this  latter  passage  we  see  that 
the  transference  of  the  office  of  high  priest  from  Aaron 
to  Eleazar  took  place  by  the  transference  of  the  orna- 
ments of  office).  Without  the  ornaments  of  his 
office,  the  high  priest  is  simply  a  private  individual, 
who,  as  such,  cannot  intercede  for  the  people ;  there- 
fore he  is  threatened  with  death,  if  he  appear  before 
Jehovah  without  them.  The  description  of  the  high 
priest's  official  garments  is  given  in  Ex.  28  and  39. 

This  dress  of  office  has  received  very  various  sym- 
bolic interpretations.  The  reference  to  the  reconciling 
mediatorship  is  especially  marked  by  the  fact  that 
the  high  priest,  when  clothed  with  the  Ephod,  bears 
the  names  of  the  twelve  tribes  on  his  heart  and  shoul- 
ders. This  latter  fact  is  meant  to  signify  that  he  as 
Mediator  carries,  as  it  were,  the  people  of  God,— that, 
so  to  speak,  the  people  lie  as  a  burden  on  him. 


138  THE  ORDINANCES  OF  MOSAISM. 

From*  his  uncfion,v:hich  followed  his  robing,  the  high 
priest  was  called  "the  anointed  priest." 

In  addition  to  the  functions  of  the  common  priests, 

the  service  on  the  day  of  atonement,  and  the  Urim 

and  Thummim,  were  especially  assigned  to  the  high 

priest. 

[Analysis:  1)  The  office  of  the  high  priest;  2)  thoO.  T.  proclaims 
that  it  cannot  effect  a  true  reconciliation ;  3)  he  is  the  "holy  one 
of  Jehovah";  4)  special  rules  regarding  his  life;  5)  consecration 
to  his  office:  6)  his  official  garments;  7)  the  symbolic  meaning 
of  the  Ephod;  8)  the  special  functions  of  the  high  priest.] 


k 


CHAPTER  XVI. 

THE  THEOCRATIC  AUTHORITY. 

§  97.    The  Legislative  Authority. 

In  virtue  of  the  principles  of  the  theocracy,  a//  the 
powers  In  the  Sfate  are  united  in  Jehovah;  even  when  the 
congregation  acts,  it  is  in  His  name.  He  is  first  the 
Lawgiver  (Isa.  33:  22).  His  legislative  power  He  exer- 
cised through  liHoses.  The  fundamental  law  given 
through  him  is  inviolably  valid  for  all  time.  In  the 
development  of  the  theocracy,  the  need  of  receiving  an 
immediate  proclamation  of  Jehovah's  kingly  will 
must  always  appear.  This  need  was  met  by  the  Urim 
and  Thummim,  through  which  the  high  priest,  in  whose 
breastplate  they  were  set,  received  the  decision  of  Je- 
hovah (Num.  27:  21);  and  this  is  why  the  breastplate 
bears  the  name  of  ^'the  breastplate  of  judgment" 
(Ex.  28:  30).  The  term  Urim  refers  to  the  divine  il- 
lumination, Thummim  to  the  unimpeachable  correct- 
ness of  the  decision  (1  Sam.  14:  41).  It  cannot  be 
determined  from  the  Old  Testament  how  the  decision 
took  place,  whether  the  divine  answer  came  by  the 
sparkling  of  the  jewels  (Kabbinical  tradition),  or  by 
divine  inspiration  of  the  high  priest  (so  Baehr  and 
Hengstenberg).  It  is  not  quite  clear  from  Ex.  28:  30; 
Lev.  8:  8,  whether  the  Urim  and  Thummim  were  dif- 
ferent from  the  gems  of  the  breastplate  or  not.  We 
should  expect  to  have  a  more  particular  description 
of  them  if  they  were  anything  distinct. 

The  sacred  lot  seems  to  have  been  different  from  the 
Urim  and  Thummim.    It  was  employed  at  the  divi- 


140  THE  ORDINANCES  OF  MOSAISM. 

sion  of  the  tribal  territories  (Num.  26:  55,  56);  to 
discover  the  guilty  one  who  had  brought  a  curse  on 
the  people  (Josh.  7.  14,  15);  and  in  1  Sam.  14;  41 
(unless  the  Urim  and  Thummim  are  meant)  and  at  the 
election  of  the  king  (1  Sam.  10:  20,  21).  (See  also 
Prov.  18:  18).  These  methods  of  inquiring  into  the 
Divine  Will  will  retire  into  the  background  the  more 
prophecy  becomes  prominent.  We  read  in  Deut.  18 : 
18-20,  how  IMoses,  before  parting  from  the  people, 
led  them  to  look  for  the  sending  forth  of  new  organs 
of  revelation, — the  prophets. 

[Analysis:  1)  Jehovah  is  at  the  head  of  the  state;  2)  He  exercised 
His  legislative  power  through  Moses;  3)  immediate  decisions 
were  given  through  the  Urim  and  Thummim ;  4)  the  use  of  the 
sacred  lot.] 

§  98.   The  Principle  and  Organization  of  the  Administration 
of  Justice. 

The  administration  of  justice  is,  in  virtue  of  the 
principles  of  theocracy,  only  an  efflux  of  the  divine 
judgment.  "The  judgment  is  God's"  (Deut.  1:  17);  to 
seek  justice  is  to  inquire  of  God  (Ex.  18: 15),  etc.  The 
theocratic  ordinances  limit  the  power  of  the  head  of 
a  family,  bj^  taking  from  him  (Deut.  21:  18,  19;  Ex. 
21:  20)  the  power  over  liie  and  death  of  those  belong- 
ing to  him,  w^hich  he  still  exercised  in  the  time  of  the 
patriarchs  (Gen.  38:  24).  L^^nch  law  is  also  forbid- 
den because  the  office  of  avenger  is  God's  alone  (Lev. 
19:  18).  The  old  custom  of  blood  revenge  is  indeed 
retained,  but  it  is  subjected  to  theocratic  regulations. 

With  regard  to  the  organization  of  the  courts  of 
justice,  we  must  distinguish  in  the  Pentateuch  the 
provisions  given  only  for  the  march  through  the 
wilderness,  and  the  regulations  in  Deuteronomy, 
which  had  reference  to  later  circumstances. 

In  these  later  regulations  the  administration  of 


THE  COURSE  OF  JUSTICE  AND  PUNISHMENT.  141 

justice  is  placed  in  the  hands  of  the  congregation.  A 
very  vivid  description  of  the  way  in  which  courts  were 
held  in  Israel  is  given  by  the  story  of  the  judgment  of 
Naboth  (1  Kings  21:  1-16).  The  community  exer- 
cises its  judicial  power  by  special  judges,  who  are 
placed  in  all  the  gates  (Deut.  16:  18). 

[Analysis:  1)  It  is  God  who  gives  judgment ;  2)  the  power  over 
life  and  death;  3)  lynch  law;  4)  blood  revenge;  5)  courts  of 
justice  in  the  wilderness;  6)  the  regulations  in  Deuteronomy;  7) 
thejudgment  of  Naboth;  8)  the  judges  in  the  gates.] 

§  99.    The  Course  of  Justice  and  Punishment 

The  course  of  justice  is  very  simple.  The  parties 
must  both  appear  in  person  before  the  judge,  and  the 
complaint  is  brought  before  the  judges  by  word  of 
mouth,  either  by  the  parties  (Deut.  21:  20;  22:  16),  or 
by  others  (Deut.  25:  1).  The  business  of  the  judge 
is  to  hear  and  thoroughly  investigate.  The  testimo- 
ny of  witnesses  is  the  most  usual  form  of  evidence  and 
special  emphasis  is  laid  upon  this.  It  is  enacted  that 
two  or  three  witnesses  shall  be  brought  (Deut.  19: 15), 
particularly  in  criminal  cases  (Num.  35:  30;  Deut  17: 
6).  The  oath  is  also  a  means  of  evidence  (oath  of 
purgation,  Ex.  22:  6-10);  adjuration  of  a  wife  who 
was  accused  of  adultery  (Num.  5:  11-31).  The  form 
of  the  sentence  of  judgment  is  not  laid  down.  As  a 
rule,  execution  immediately  followed  on  condemna- 
tion (Num.  15:  36;  Deut.  22:  18;  25:  2). 

The  Mosaic  principle  of  punishment  is  the  jus  talionis: 
it  shall  be  done  to  him  who  has  offended  as  he  has 
done  (Ex.  21:  23-25);  in  other  words,  the  pun- 
ishment is  a  retribution  corresponding  in  quantity 
and  quality  to  the  Avicked  deed.  The  punishment  of 
death  is  attached  apparently  to  a  large  number  of 
crimes  (Ex.  21:  12-29;  Lev.  20:  1-27;  etc.).  In  gener- 
al, in  all  cases  where  the  people  did  not  execute  judg- 


142  THE  ORDINANCES  OF  MOSAISM. 

ment  on  the  transgressor,  Jehovah  Himself  reserves 
the  exercise  of  justice  (see,  as  main  passage,  Lev.  20: 
4-6). 

In  the  Mosaic  law,  corporal  chastisement  (stripes)  ap- 
pears as  another  form  of  punishment  (Dent.  25:  2, 3), 
also  fines  (Ex.  21:  22;  Lev.  24:  18).  The  Jus  talionis 
was  to  be  recognized  in  case  of  bodily  injury  (Ex.  21: 
23-25).  There  occurs  also  the  judicial  selling  of  a 
guilty  person. 

AVith  what  emphasis  the  law  demands  the  strict 
and  impartial  administration  of  justice,  especially 
mth  reference  to  the  poor,  see  Ex.  23:  6-8;  Lev.  19: 
15;  etc. 

[Analysis:  1)  The  different  features  of  a  trial;  2)  the  oath;  3) 
the  execution  of  the  punishment;  4)  the  jus  talionis;  5)  the  punish- 
ment of  death ;  6)  the  corporal  chastisement;  7)  justice  must  be 
shown  to  the  poor.] 

§  100.    The  Executive  Power. 

Mosaic  theocracy  presents  the  peculiar  phenomenon 
of  being  originally  unprovided  with  a  definite  office 
for  executing  the  power  of  the  state.  The  princes  of 
the  tribes  (spoken  of  in  Num.  1:  16,  44;  and  else- 
where) form  no  theocratic  body.  Jehovah  Himself 
acts,  as  circumstances  demand,  in  the  immediate  ex- 
ercise of  power,  in  order  to  execute  His  kingly  will  and 
to  maintain  the  covenant  law ;  but  for  the  rest,  only 
the  assurance  is  exj)ressed  (Num.  27:  16,  17)  that 
Jehovah  will  not  leave  His  congregation  as  a  flock 
without  a  shepherd,  but  will  always,  again  and  again, 
appoint  a  leader  over  them  and  endoAV  him  with  His 
Spirit,  as  He  raised  up  Joshua  in  Moses'  stead,  and 
afterward  the  Judges.  This  want  of  a  regular  execu- 
tive in  the  Mosaic  constitution  has  been  thought  very 
remarkable.  But  the  theocratic  constitution  does 
not  rest  on  the  calculations  of  a  clever  founder  of 


THE  EXECUTIVE  POWER.  143 

religion,  but  on  tlie  stability  of  the  counsel  of  revela- 
tion. 

Yet  Deuteronomy,  in  the  law  concerning  a  king  (Deut. 
17:  14-20)  leaves  open  the  possibility  of  setting  up 
an  earthly  kingship  (compare,  moreover,  the  previous 
prophecy  in  Gen.  17:  6,  16;  35:  11;  Num.  24:  17). 
This  future  kingship  is,  however,  subjected  strictly  to 
the  theocratic  principle.  The  people  shall  only  set 
over  them  as  king  one  whom  Jehovah  shall  choose  out  of 
their  midst.  Moreover,  the  stability  of  his  kingship 
and  its  descent  to  his  children  are  to  depend  on  his 
obedience  to  the  law. 

[Analysis:  1)  No  provision  was  made  for  executing  the  power 
of  the  state;  2)  Jehovah  Himself  acts ;  3)  He  promises  to  appoint  a 
leader ;  4)  the  law  concerning  a  king ;  5)  the  king  is  strictly  sub- 
jected to  the  theocratic  principle.] 


CHAPTER  XVII. 

THE  ORGANIZATION  OF  THE  FAMILY. 

§  101.  The  Subdivisions  of  the  Tribes.    The  Principles  and 
Division  of  Mosaic  Family  Law. 

The  tribes  are  naturally  divided  into  clans;  these 
into  families  or  houses,  generally  called  fathers'  houses; 
then  follows  the  various  householders,  with  those  that 
belong  to  them. 

Each  family  forms  a  self-contained  whole,  which,  so 
far  as  possible,  is  to  be  preserved  in  its  integrity. 
Each  Israelite  is  a  citizen  of  the  theocracy  only  by 
being  a  member  of  a  certain  clan  of  the  covenant 
people;  hence  the  value  of  genealogical  tables. 

The  following  points  are  the  most  important  for 
BibKcal  Theology:  1)  The  law  of  marriage;  2)  The 
relation  of  parents  and  children;  3)  The  law  of  in- 
heritance, and  the  provisions  touching  the  continu- 
ance of  a  family  and  its  possessions,  (the  avenging  of 
blood  goes  along  with  this);  4)  the  law  concerning 
servants. 

[Analysis:  1)' Subdivisions  of  the  tribes;  2)  the  value  ot  genea- 
logical tables ;  3)  principal  points  of  discussion.] 

§  102.    The  Contracting  of  Marriage.    The  Dependent  Po- 
sition of  the  Wife,  and  the  Forms  of  the  Marriage  Contract. 

In  the  Mosaic  law,  woman  apj)ears  not,  indeed,  in 
the  position  of  degradation  which  she  has  among 
most  other  Oriental  nations,  but  siill  .dependent,  inas- 
much as  her  will  is  subject  before  marriage  to  the  will 
of  her  father,  and  after  marriage  to  the  will  of  her 


BARS  TO  MARRIAGE. 


145 


husband ;  it  is  only  when  this  tie  is  loosed  that  the 
wife  holds  a  position  of  relative  independence  (Num. 
30:  4-10).  The  marriage  contract  is  generally  supposed 
to  have  rested  on  a  bargain  made  between  the  par- 
ents of  the  bride  and  bridegroom,  in  virtue  of  which  a 
price  was  paid  to  the  father  of  the  bride  for  his  daugh- 
ter, but  according  to  others  no  such  selling  took 
place,  a  present  being  sent  to  the  bride  by  the  bride- 
groom, to  which  other  presents  were  added  for  the 
kinsfolk  of  the  bride  (Gen.  24:  53,  58;  34:  12).  It  is 
most  probable  that  various  forms  of  t/ie  marriage  con- 
tract existed  side  by  side.  The  law  does  not  require 
a  religious  consecration  of  the  matrimonial  tie;  but  it  is 
clear  from  Mai.  2:  14  that  marriage  was  to  be  regard- 
ed a  divinely  sanctioned  bond.  Purity  of  entrance 
into  the  married  state  is  guarded  by  such  laws  as 
Deut.  22:  13-21,  28,  29.  The  wife's  dependent  place 
favored  the  spread  of  polygamy,  although  this  was  in 
contradiction  to  the  Mosaic  idea  (§69). 

[Analysis:  1)  "Woman  is  regarded  as  dependent;  2)  the  nature 
of  the  marriage  contract;  3)  various  forms  of  this  contract;  4) 
marriage  was  regarded  as  a  divinely  sanctioned  bond;  5)  polyg- 
amy a  contradiction  to  the  Mosaic  idea.] 

§  103.    Bars  to  Marriage. 

In  the  Mosaic  law  of  marriage,  the  provisions  con- 
cerning obstacles  to  marriage  occupy  an  important 
place.  These  provisions  are  contained  in  Lev.  18:  6 
-18;  20:  11-21;  Deut.  27:  20,  22,  23.  All  marriages 
with  near  relations  are  forbidden,  and  that  not  only 
with  blood  relations,  but  also  with  connections  by 
affinity.  The  marriage  of  uncle  and  niece  (Lev.  18: 
6-13),  with  the  widow  of  a  mother's  brother,  and  a 
wife's  sister  after  the  wife's  death,  was  allowed  (Lev. 
18: 18).  This  last  case  is  the  famous  point  of  con 
troversy  so  often  discussed  in  the  EngUsh  Parlia- 


14:6  THE   ORDINANCES  OF   MOSAISM. 

ment.  But  there  can  be  no  doubt  upon  the  matter 
whatever.  The  prohibition  mentioned  in  Lev.  18: 18 
(that  a  man  may  not  marry  two  sisters),  refers  ex- 
pressly only  to  the  time  when  the  wife  still  lives; 
marrying  both  at  the  same  time,  as  the  patriarch 
Jacob  did,  was  forbidden. 

The  moral  ground  of  these  prohibitions  can  be  no 
other  than  the  fact  that  moral  fellowship  is  already 
constituted  through  the  natural  forms  of  near  rela- 
tionship, which  would  be  disturbed  by  the  matrimoni- 
al bond.  Abraham's  marriage  with  his  half-sister, 
for  this  is  the  most  probable  view  of  his  relation  to 
Sarah,  seems,  from  the  Mosaic  standpoint,  to  have 
been  justified  mainly  because  through  it  alone  the 
pollution  of  the  race  of  revelation  by  heathen  elements 
was  prevented  (Gen.  24:  3). 

[Analysis :  1)  Marriages  forbidden  in  the  0.  T.  2)  a  famous  point 
of  controversy ;  3)  the  moral  ground  of  these  prohibitions.] 


§  104.    The  Dissolution  of  Marriage. 

The  dissolution  of  marriage  can  take  place  in  two 
ways:  1)  By  the  disruption  in  fact  of  the  matri- 
monial bond  by  the  sin  of  adultery;  2)  By  a  divorce 
drawn  up  in  a  definite  form. 

1)  In  the  Mosaic  law,  adultery  is  so  understood  that 
it  is  only  committed  through  the  unchastity  of  a  wife. 
On  the  part  of  the  husband,  adultery  is  committed 
onlj^when  he  dishonors  the  /iree  wife  of  another;  in  this 
case  both  are  to  be  punished  ^\ith  death  (Lev.  20:  10; 
Dent.  22:  22).  B^^  simple  unchastity  the  husband 
offends  indeed  against  the  law  which  condemns  as  an 
abomiuation  all  fornication,  and  especially  such  pros- 
titution as  was  committed  among  the  neighboring 
heathen  nations  (Lev.  19:  29;  Deut.  23:  18),  but  not 


THE  RELATION  OF  PARENTS  TO  CHILDREN.  147 

against  his  Avife.    For  the  trial  of  a  woman  suspected 
of  adultery  see  Num.  5:  11-31. 

2)  Divorce.  The  right  of  divorce  belongs  to  the  hus- 
band only ;  divorce  is  therefore  called  the  dismissal 
of  a  wife.  This  right  of  dismissing  a  wife  is  not  form- 
ally sanctioned  by  the  law,  but  is  presupposed  as  ex- 
isting, and  is  Umited  not  only  by  the  law  in  Deut.  22: 
19,  29,  but  even  in  the  law  of  divorce  (Deut.  24:  1-4). 
Such  a  formal  bill  of  divorcement,  no  doubt,  often  pre- 
vented a  too  hasty  repudiation.  Deut.  24:  1  assigns 
as  the  ground  which  renders  divorce  admissible  ''some 
unseemly  thing  in  the  woman."  The  school  of  Hillel 
understood  the  expression  to  mean  any  matter  of 
offence  {e.g.,  if  the  wife  have  let  the  dinner  burn;  etc.); 
but  the  school  of  Shammai  referred  it  to  really  shame- 
ful conduct,  such  as  unchaste  behavior  and  the  like. 

It  is  clear  that  this  whole  matter  of  divorce  does 
not  correspond  to  the  idea  of  marriage  proper  in  the 
Old  Testament  (§  69),  and  this  is  expressly  set  forth 
by  Christ  (Matt.  19:3-8). 

[Analysis:  1)  The  Mosaic  law  of  adultery;  2)  of  divorce;  3) 
Christ's  teaching.] 

§  105.    The  Relation  of  Parents  to  Children. 

The  same  promise  is  given  to  the  honoring  of  par- 
ents as  to  the  obedience  to  the  divine  will  in  general 
(Ex.  20: 12,  compared  mth  Deut.  4:  40;  6.  2;  etc.). 
Breach  of  the  reverence  due  to  parents  is  punished  in 
the  same  way  as  offences  against  the  reverence  due 
to  God  (Ex.  21: 15,  17;  Lev.  20:  9).  Still  the  parents 
have  only  such  rights  over  their  children  as  is  con- 
sistent with  the  acknowledgment  of  God's  higher 
right  of  property,  which  is  sealed  by  circumcision. 
This  thought  is  conveyed  particularly  in  the  ordi- 
nance with  reference  to  the  redemption  of  the  first- 


148  THE  ORDINANCES  OF  MOSAISM. 

born  sons.  Even  the  human  right  of  parents  over 
their  children  is  limited,  in  particular,  the  father  has 
no  right  over  the  life  and  death  of  his  children  (such 
as  the  Roman  law  concedes)  Deut.  21:  18-21). 

The  law  also  requires  that  a  holy  education  in  the 
fear  and  love  of  God  be  given  to  children  (Deut.  4: 
9,  10;  6:  6,  7;  etc.).  But  the  Pentateuch  knows  noth- 
of  a  scholastic  inculcation  of  the  divine  laws;  it  knows 
no  formal  religious  instruction  at  all.  *  The  Rabbin- 
ical tradition  that  boys  in  their  twelfth  year  were 
bound  to  fulfil  the  law  may  be  very  ancient,  but  the 
earliest  indication  of  this  rule  which  we  have  is  in  the 
history  of  Jesus  when  He  was  twelve  years  old,  and 
in  Josephus'  statement,  that  Samuel  was  called  to  be 
a  prophet  in  the  twelfth  year  of  his  life. 

[Analysis:  1)  Duty  of  honoring  parents;  2)  human  right  of  pa- 
rents is  Hniited;  3)  children  must  be  educated  in  the  fear  ol  God; 
4)  singing  a  factor  in  education ;  5)  Rabbinical  tradition.] 

§  106.   The  Law  of  Inheritance.  Laws  Concerning  Heiress- 
es and  the  Levirate  Marriage. 

After  the  father's  death  the  first-born  son  is  the  head 
of  the  family.  By  the  law  in  Deut.  21:  17,  the  provi- 
sion that  the  first-born  son  is  to  receive  a  double  in- 
heritance is  confirmed,  and  therefore,  doubtless,  the 
care  of  the  mother  and  unmarried  sisters,  was  in- 
cumbent on  him.  For  the  rest,  the  rule  of  inheritance 
was  apparently  that  the  other  sons  inherited  equally. 
For  the  law  of  inheritance  if  an  Israelite  left  behind 
no  son,  see  Num.  27:  8-11.  Daughters  who  were 
heiresses  might  marry  only  men  of  the  tribe  of  their 
father  (Num.  36:  6-12). 

Side  by  side  with  this  last  ordinance  stands  the 

1  Singing  was  a  vehicle  for  the  propagation  of  religious  knowl- 
edge, which  we  can  show  to  have  been  cultivated*  in  Israel  from 
the  earliest  period  of  the  nation's  history. 


PRESERVATION  OF  THE  FAMILY  INHERITANCE.  149 

Lev/rate  law  which  was  legally  sanctioned  by  Deut.  25: 
5-10.  The  exposition  of  this  law  is  doubtful.  Some 
hold  that  this  law  applied  only  to  that  brother  who 
w^as  in  the  position  to  take  up  the  Levirate  duty.^ 
Again  the  words,  "if  he  have  no  son,"  are  understood 
by  the  Jewish  and  many  Christian  expositors  of  child- 
lessness in  general,  so  that  if  there  was  a  daughter  to 
be  heiress,  no  Levirate  marriage  would  be  entered 
on;  and  for  this  the  expressions  in  Matt.  22:  25 
("having  no  seed")  and  Luke  20:  28  ("childless") 
seem^to  speak.  This  passage  in  the  Gospels  shows 
that  the  Levirate  law  was  still  in  force  in  the  time  of 
Jesus. 

[Analysis:  1)  The  first-born  was  the  head  of  the  family;  2)  the 
law  of  inheritance;  o)  the  Levirate  law;  4)  explanation  of  the 
law.] 

§  107.    Provisions  concerning  the  Preservation  of  the 
Family  Inheritance. 

An  inheritance  was  given  to  each  family  by  Jehovah 
for  its  subsistence,  as  a  hereditary  feudal  holding, 
and  was  therefore  in  itself  inalienable,— which  was  to 
be  preserved  entire  as  far  as  possible.  When  an 
Israelite  is  compelled  by  poverty  to  alienate  his  in- 
heritance, this  is  only  for  a  time,  and  the  land  itself 
is  never  actually  sold,  but  only  what  it  bore  (Lev. 
25:23-28).  It  might  be  redeemed  at  any  time  by 
the  former  possessor  or  by  his  nearest  relative.  In 
the  year  of  Jubilee,  moreover,  every  possession  is  to 
return  to  the  family  to  which  it  originally  belonged, 
without  redemption. 

[Analysis:  1)  Property  was  preserved  to  each  individual  family; 
2)  land  could  never  be  absolutely  sold ;  3)  fell  back  to  the  original 
owner  in  the  year  of  Jubilee.] 

1  If  the  dead  man  left  no  brother  who  could  enter  on  the  duty 
of  marriage,  the  obligation  passed  to  the  nearest  relative,  who 
received  by  the  marriage  also  the  right  of  inheritance. 


150  THE   ORDINANCES  OF  MOSAISM. 

§  108.    The  Avenging  of  Blood. 

In  the  Old  Testament,  blood  revenge  is  taken  for 
granted  as  a  very  ancient  custom  (Gen.  27:  45). 
Mosaism,  in  virtue  of  its  idea  of  man  as  the  divine 
image,  discerns  in  murder,  a  transgression  against 
the  Creator  and  Lord  of  human  life  (Gen.  9:  5,  6), 
which  must  be  atoned  for  "by  the  blood  of  him  that 
shed  it"  (Num.  35:  33). *  But  because  the  family  is 
injured  at  the  same  time  by  the  murder,  the  execution 
of  the  avenging  of  blood  is  laid  on  "the  avenger  of 
blood,"  the  nearest  blood  relation,  who  has  to  re- 
deem the  blood  taken  from  the  family  by  the  crime 
committed.  The  laws  regulating  the  avenging  of 
blood  are  found  in  Ex.  21:  12-14;  Num.  35:  9.  34; 
Deut.  19:  1-13. 

1)  Two  kinds  of  murder  are  distinguished  (Num.  35: 
9-34)  in  reference  to  which  the  avenging  of  blood  is 
commanded— aj  if  any  one  strike  another  in  such  a 
way  that  death  may  be  foreseen  to  be  the  probable 
consequence  (vv.  16-18);  b)  if  one  has  slain  another 
out  of  hatred,  or  by  design,  or  out  of  enmity  (vv.  20, 
21).  On  the  other  hand,  in  order  to  shelter  from 
vengeance  him  who  has  slain  a  man  undesignedly  and 
inadvertently,  the  law  provided  for  the  selection  of  six 
free  cities,  three  on  the  east,  and  three  on  the  west 
side  of  the  Jordan  (Deut.  4:  41-43;  Josh.  20:  1-9). 

2)  For  intentional  murder,  there  was  no  other  expia- 
tion than  the  blood  of  the  manslayer  (Num.  35: 
31,33). 

3)  The  avenging  of  blood  falls  upon  the  doer  alone, 
the  avenger  of  blood  was  not  allowed  to  lay  hands 
on  the  family  of  the  murderer.    That  the  custom  was 

1  Human  life  is  so  sacred  that  even  the  animal  by  which  a  man 
is  killed  must  be  stoned,  Ex.  21:  28-32;  Gen.  9:  5. 


BONDAGE  IN  THE  TIME  OF  THE  PATRIARCHS,  151 

still  in  force  in  David's  time  appears  from  2  Sam.  14: 

6-11. 

[Analysis:  1)  Blood  revenge  a  very  ancient  custom;  2)  underly- 
ing principle;  8)  the  avenger  is  the  nearest  blood  relation ;  4)  the 
laws  regulating  the  custom;  5)  two  kinds  of  murder  distinguished; 
6)  the  case  of  an  accidental  killing;  7)  no  expiation  for  intention- 
al murder;  8)  the  family  of  the  murderer  could  not  be  touched; 
9)  custom  existed  for  a  long  time.] 

§  109.    Bondage  in  the  Time  of  the  Patriarchs.    The  Prin- 
ciples of  the  Rights  of  Bondmen. 

The  Old  Testament,  in  ascribing  to  man  the  nature 
and  dignity  of  one  made  in  the  image  of  God, — in 
teaching,  further,  the  descent  of  all  mankind  from 
one  blood,— pronounces  in  advance  that  slavery  is 
inadmissible.  It  is  designated  as  a  curse  when  a  race 
falls  into  slavery  (Gen.  9:  25,  27).  Nevertheless,  the 
existence  of  a  state  of  servitude  is  presupposed  in  the 
Old  Testament.  How  elevated,  however,  the  position 
of  the  slave  is  in  the  time  of  the  patriarchs  is  shown 
specially  in  the  beautiful  picture  of  Abraham's  trust- 
ed servant,  drawn  in  Gen,  24,  no  doubt  the  Eliezer  of 
Gen.  15:  2,  whom  Abraham  for  want  of  a  son  had 
appointed  as  his  heir. 

The  rights  of  the  class  of  servants  are  more  exactly 
defined  by  the  law:  and  a  distinction  is  made  between 
those  servants  who  were  Israelites  by  birth,  and  the 
slaves  obtained  by  purchase  or  as  a  booty  from 
other  nations.  These  regulations  rest  on  a  iwofold 
principle: 

1)  That  bondage,  in  a  strict  sense,  all  human  servi- 
tude was  for  Israel  completely  done  away  with  (Lev. 
25:  42,  55;  26: 13).  With  reference,  however,  to  the 
whole  profane  mass  of  the  Gentiles,  slavery  is  recog- 
nized as  allowable  (Lev.  25:  44-46). 

2)  The  Israelites,  since  they  themselves  were  at  one 


152  THE  ORDINANCES  OF  MOSAISM. 

time  slaves  and  strangers  in  Egypt,  are  to  treat  ser- 
vants and  strangers  in  a  humane  way  (Ex.  22:  21; 
Deut.  15:  12-15;  etc.). 

[Analysis:  1)  The  0.  T.  in  advance  regards  slavery  as  wrong; 
2)  it  is,  however,  presupposed;  3)  Eliezer;  4)  the  regulations  in 
the  law  rest  on  a  twofold  principle.] 

§  110.    The  Regulations  Concerning  Hebrew  Servants. 

An  Israelite  might  in  a  legal  way  become  a  slave, 
either  by  selling  himself  on  account  of  poverty  (Lev. 
25;  39,  47),  or  by  being  sold  by  judicial  decree  on  ac- 
count of  inability  to  make  compensation  for  a  theft 
committed  (Ex.  22:3). 

There  are  two  different  ordinances  in  the  Penta- 
teuch concerning  the  way  in  which  an  Israelite  who 
had  fallen  into  slavery  was  to  be  treated, — the  one  in 
Ex.  21:  1-11,  and  Deut.  15:  12-18;  and  the  other  in 
Lev.  25:  39-55. 

The  apparent  contradiction  between  the  two  laws 
is  to  be  solved  (with  J.  D.  Michaelis,  Hengstenberg, 
and  others),  by  supposing  that  during  the  first  forty- 
four  years  of  a  period  of  jubilee,  the  emancipation  of 
servants  was  entirely  regulated  by  the  laws  in  Ex. 
21:  1-11  and  Deut.  15:  12-18;  while,  on  the  contra- 
ry, the  year  of  jubilee  brought  freedom  to  those  who 
fell  in  servitude  in  the  last  years  of  the  period  of 
jubilee,  even  if  they  had  not  served  for  six  years. 

[Analysis:  An  Israelite  legally  might  become  a  slave  in  two 
ways ;  2)  there  are  two  different  ordinances  given;  3)  solution  of 
the  apparent  contradiction.] 

§  111.    The  Position  of  Servants  not  Israelites. 

By  circumcision  slaves  obtained  a  right  to  partake 
of  the  Passover  (Ex.  12:  44);  they  were  thus,  in  dis- 
tinction from  aliens  and  day-laborers  (Ex.  12: 45),  to 
be  treated  as  members  of  the  family.   It  is  not  lawful 


THE  POSITION  OF  SERVANTS  NOT  ISRAELITES.  153 

to  interfere  A\ith  the  Sabbath  rest  of  the  slaves  (Deut. 
5:  14).  The  master  had  no  right  over  the  life  of  the 
slave  (Ex.  21;  12,  20,  21).  The  humane  treatment  of 
slaves  required  by  the  law  is  also  inculcated  elsewhere 
in  the  Old  Testament  (Job.  31:  13-15).  The  ad- 
monitions not  to  treat  a  slave  too  delicately  (Prov. 
29:  19,  21)  are  to  be  regarded  as  a  parallel  with 
those  touching  the  training  of  children.  ^ 

[Analysis:  1)  Slaves,  not  Israelites,  might  obtain  a  right  to  par- 
take of  the  Passover;  2)  their  treatment;  3)  their  number  in 
Solomon's  time.] 

1  In  time  there  arose  in  the  Hebrew  state  a  sort  of  helot  class, 
mentioned  esyjeciallv  in  the  time  of  David  (2  Chron.  2:  17;  2  Sam. 
20:  24)  and  Solomon  (1  Kings  9:  20,  21;  2  Chron.  8:  7,  8).  This 
class,  which  was  bound  to  compulsory  labor  and  employed  on  the 
public  works,  is  estimated  in  2  Chron.  2:  17,  at  153,600  persons. 


SECTION  V. 

THE  MOSAIC  PUBLIC  WORSHIP. 

§  112.  General  Introductory  Remarks.    Essential  Character 
of  this  Worship. 

Although  the  whole  life  of  the  Israelite  must  be 
shaped  as  a  service  paid  to  God,  yet  there  exists  a 
special  series  of  institutions,  in  which  special  expres- 
sion is  given  to  the  fundamental  idea  of  the  theocra- 
cy,—that  Israel  must  consecrate  to  God,  itself  and 
all  that  it  has.  These  institutions  of  public  Avorship, 
however,  must  not  be  looked  at  in  their  bare  outward 
form,  but  must  be  referred  to  the  idea  of  the  cove- 
nant, and  interpreted  from  it— for  the  aim  of  the 
covenant  is  sanctification — and  the  whole  task  of  the 
ritual  worship  is  the  representation  and  exercise  of 
the  process  of  sanctification. 

In  the  Mosaic  ritual  the  acts  of  worship  were 
not  merely  signs  of  internal  things,  which  would  go 
on  in  relative  independence  of  the  acts  of  worship,— 
e.  g.  sacrifice  does  not  s^ymbolize  a  devotion  to  God 
taking  place  independently  of  the  act  of  sacrifice ;  it 
is  not  merely  a  symbol,  but  it  is  just  the  devotion  of 
oneself  to  God  which  is  carried  out  in  the  act  of  sacri- 
fice. The  sacrifice  is  itself  an  embodied  prayer ;  to  it  is 
attached  the  attainment  of  divine  pardon  and  bless- 
ing. That  the  sacrificial  side  of  worship  is  predomi- 
nant in  the  Old  Testament,  and  the  sacramental  in 
the  New,  is  due  to  the  relation  of  Law  to  Gospel ;  in 
the  latter,  what  God  does  for  man  stands  first ;  in 
the  former,  man's  acts. 


THE  PLACE  OF  THE  WORD  IN  PUBLIC  WORSHIP.  155 

For  the  stage  of  infancy,  the  ritual  ordinance  has 

the  educational  value  of  a  process  working  from  the 

outside  to  the  inside,  and  so  awakening  a  God-fearing 

disposition,  a  consciousness  of  inward  communion 

with  God  (Dent.  14:  22,  23). 

[Analysis:  1)  The  fundamental  idea  of  the  theocracy  is  consecra- 
tion to  God;  2)  the  aim  of  the  covenant  is  sanctification ;  3) 
sacrifice  is  itself  an  embodied  prayer;  4)  distinction  between  the 
sacrificial  and  the  sacramental  in  worship ;  5)  the  educational 
value  of  the  Mosaic  ritual.] 

§  113.    The  Place  of  the  Word  in  Public  Worship.   The 

Oath. 

The  proclamation  of  the  divine  Word  does  not  ap- 
pear as  an  essential  part  of  the  Old  Testament  wor- 
ship ;  and  though  the  teaching  of  Jehovah's  law  and 
statues  is  specified  among  the  priest's  duties  (Deut. 
33:  10),  the  reading  of  the  law  appears  in  connection 
with  worship  only  every  seventh  year,  at  the  Feast 
of  Tabernacles  (Deut.  31:  10,  11).  But  to  the  place  of 
worship  was  attached,  without  express  teaching,  the 
knowledge  of  the  God  who  show^s  Himself  there  as  a 
present  God  (Ex.  29:  43-46);  while  with  the  acts  of 
worship  was  connected  a  lively  transmission  of  the 
know^ledge  of  the  great  deeds  on  which  Israel  rested 
its  faith  (Ex.  12:  26,  27;  etc.).  Nevertheless,  side  by 
side  with  the  established  forms  of  worship  there  pre- 
vailed among  the  people  a  powerful  spirit  of  prayer ; 
and  all  the  examples  of  prayer  in  the  Pentateuch  are 
represented  as  praying  men  of  strong  faith. 

The  oath  is  regarded  as  a  religious  act  (Deut.  6: 
13) .  Swearing  is  accordingly  an  act  of  religious  pro- 
fession (Jer.  4:  2),  and  is  a  distinct  appeal  to  the 
penal  justice  of  Jehovah  against  him  who  knowingly 
speaks  falsehood  (Josh.  22:  22,  23).  The  oath  ap- 
pears in  private  life  from  the  most  ancient  times  as  a 


156  I'HE  MOSAIC  PUBLIC  WORSHIP. 

promissory  oath  (Gen.  24:  2,  3);  in  particular,  as  an 

oath  of  covenant  (Gen.  21:  23-25).    The  law  stiU 

further  acknowledges  the  assertory  oath  as  an  oath 

of  purgation  before  the  court  of  justice  (Ex.  22:  11). 

The  form  in  which  an  oath  was  taken  was  always  that 

the  oath  was  sworn  by  Jehovah. 

Perjury,  as  a  profanation  of  Jehovah's  name  (Lev. 

19:  12),  as  a  vain  use  of  it  (Ex.  20:  7), is  a  heavy  sin. 

[Analysis:  1)  Preaching  not  an  essential  part  oi  0.  T.  worship: 
2)  the  reading  of  the  law  took  place  every  seventh  year;  3)  God 
manifested  Himself  as  a  present  God;  4)  they  were  continually 
reminded  of  their  wonderful  history;  5)  prayer;  6)  the  oath  was 
a  religious  act;  7)  its  use  in  private  life;  8)  its  form ;  9)  perjury.] 


CHAPTEE  XYIII. 

THE  PLACE  OF  WORSHIP. 

§  114.    The  Requisites  for  a  Place  of  Worship. 

Since  the  persons  charged  with  the  conduct  of  the 
Mosaic  worship  have  already  been  treated  of,  we 
have  in  particular  only  to  treat  of  three  other  points: 
1)  of  the  seat  of  worship ;  2)  of  the  acts  of  worship; 
and  3)  of  the  times  of  worship. 

The  simplest  place  of  worship  is  the  altar,  which  is 
first  mentioned  in  Gen.  8:  20;  a  height  rising  toward 
heaven,  signifying  the  ascent  of  the  devotion  em- 
bodied in  sacrifice.  The  first  condition  for  a  place  of 
worship  is,  that  it  has  been  chosen  and  sanctified  by 
God,  and  has  actually  been  witnessed  to  as  the  place 
of  His  revelation  (Ex.  20:  24;  Deut.  12:  5,  11). 

The  sanctuary  is  to  be  one  only,  that  the  people 
may  be  kept  together  in  theocratic  unity.  The  ex- 
clusive unity  of  the  national  sanctuary  is  impUed, 
not  only  in  Deuteronomy,  but  in  what  is  said  in  the 
book  of  Exodus  concerning  the  tabernacle  as  Jeho- 
vah's dweUing-place  (Ex.  20:  24-26).  The  twelfth 
chapter  of  Deuteronomy,  however,  indicates  that 
even  during  the  wandering  in  the  wilderness,  the  pro- 
hibition of  other  places  of  worship  was  not  fully  car- 
ried into  effect. 

[Analysis:  1)  We  must  still  discuss  three  points;  2)  the  first 
condition  for  a  place  of  worship;  3)  there  was  to  be  only  one 
place;  4)  this  not  always  carried  into  eifect.] 


158  THE  MOSAIC  PUBLIC  WORSHIP. 

§  115.   The  Arrangement  of  the  Mosaic  Sanctuary. 

The  Mosaic  sanctuary  Avas  a  tent,  generally  called 
the  tent  of  meeting,  /.  e.  of  God  with  the  people  (Ex.  29: 
42,  43).  The  other  name  for  the  sanctuary,  tent 
(tabernacle)  of  the  testimony  (Num.  1:  50,  53;  etc.), 
denotes  the  sanctuary  as  the  place  of  revelation.  In 
Ex.  26:  1-37,  we  have  the  description  of  how  the 
tabernacle  was  built,  in  which  we  may  notice  1)  the 
ten  curtains  (vv.  1--6);  2)  the  external  coverings  (vv. 
7-14);  3)  the  wood  work  used  {w.  15-30);  4)  the 
veil  and  hanging  (i^i'.  31--37). 

The  whole  tent,  30  cubits  long,  and  10  wide,  was 
divided  into  two  rooms:  in  front,  the  Holy  Place, 
twenty  cubits  long ;  and  behind  this  the  Most  Holy 
Place,  ten  cubits  square,  separated  from  the  former 
by  a  curtain  woven  with  pictures  of  cherubim,  called 
the  veil  (separation)  (Ex.  26:  31-33). 

The  utensils  of  the  sanctuary  were  as  follows :  In 
the  court,  in  the  open  air  before  the  sanctuary,  stood 
the  altar  for  burnt-offerings  (Ex.  27:  1-8).  At  the 
four  corners  of  the  altar  were  heights,  called  horns,  on 
which  a  part  of  the  blood  was  smeared  at  the  sin- 
offerings,  and  which  were  laid  hold  of  by  those  who 
sought  refuge  at  the  altar  (1  Kings  1:  50).  Between 
the  altar  and  the  sanctuary  was  a  copper  washing- 
basin,  in  which  the  priests  washed  their  hands  and 
feet  before  going  to  the  duties  of  the  office  (Ex.  30: 
17-21). 

In  the  sanctuar}^  itself,  toward  the  north,  stood  the 
table  with  the  twelve  loaves  of  shewbread  (Ex.  25: 
23-30).  Opposite  the  table  stood  a  golden  candle- 
stick mth  seven  lamps  (Ex.  25:  31-40).  In  the 
middle,  before  the  curtain  leading  into  the  Most  Holy 
Place,  was  the  altar  of  incense. 


MEANING  OF  THE   SANCTUARY.  ,  159 

In  the  Most  Holy  Place  stood  the  ark  of  the  cove- 
nant, the  most  sacred  vessel  of  the  sanctuary,  con- 
taining the  tables  of  the  law,  and  covered  with  a  gold- 
en plate  called  kapporeih  (literally,  an  instrument  of 
atonement,  English  Version,  mercy  seat),  the  most  im- 
portant part  of  the  ark  of  the  Covenant  (Lev.  16:  13 
-16).  Above  the  kapporeth  stood  two  golden  cheru- 
bim, with  outspread  wings  and  faces  turned  toward 
each  other ;  between  them  the  shekhina  of  Jehovah 
was  supposed  to  be  (Ex.  25:  22;  Num.  7:  89).  Besides 
this  a  vessel  with  manna  (Ex.  16:  33),  Aaron's  rod 
that  budded  (Num.  17:  10),  and  lastly,  by  the  side  of 
the  ark  of  the  covenant,  the  book  of  the  law  (Deut. 
31:  26),  were  kept  in  the  Most  Holy  Place. 

[Analysis:  1)  Two  names  given  to  the  tabernacle;  2)  descrip- 
tion of  the  building  of  the  tabernacle;  3)  arrangement  of  rooms; 
4)  utensils  in  the  court;  5)  in  the  Holy  Place;  6)  in  the  Most 
Holy  Place.] 

§  116.    Meaning  of  the  Sanctuary.    Its  Three  Rooms. 

The  tabernacle  has  three  divisions.  Into  the  first 
division,  the  court,  only  the  covenant  people  can  go ; 
into  the  second,  only  the  priesthood ;  into  the  third, 
the  high  priest  alone,  and  that  only  once  a  year.  The 
first  division  is  under  the  open  sky ;  the  second  is 
veiled,  but  still  lighted ;  the  third  is  quite  veiled  and 
dark. 

In  the  sanctuary  is  embodied  the  idea  of  God's 
dwelling  among  the  people  of  Israel.  Here  the  people 
come  to  Jehovah  in  His  dwelling-place.  Into  the  first 
division,  the  court,  only  the  covenant  people  can  go, 
and  not  into  the  sanctuary  itself,  which  is  only  al- 
lowed to  be  entered  by  the  priests  (the  mediators  of 
the  people) .  But  even  these  priests  are  not  in  a  posi- 
tion (on  account  of  their  sinfulness)  to  estabhsh  a  full 


160  THE  MOSAIC  PUBLIC  WORSHIP. 

communion  with  God.  For  this  reason  Jehovah's 
dwelUng-place  is  divided  into  two  apartments :  the 
veiled,  holiest  of  all,  in  which  Jehovah,  the  revealed, 
and  yet  hidden  and  in  a  manner  unapproachable  God 
is  enthroned  in  the  darkness;  and  the  holy  place 
the  place  of  the  priests  and  their  service,  which  on 
this  account  is  the  symbol  of  the  mediation  of  the 
covenant. 

The  statement  that  the  model  of  the  tabernacle 
and  its  vessels  was  shown  to  Moses  on  the  Mount 
(Ex.  25:  9,  40;  Heb.  8:  5),  does  not  in  itself  imply 
that  the  sanctuary  was  to  be  a  hteral  cop3^  of  a  ce- 
lestial original,  but  only  that  it  served  to  give  ex 
pression  to  the  ideas  of  revelation.  There  is,  more- 
over, a  contrast  between  the  two  divine  dwelling 
places ;  for  in  heaven  God  dwells  in  His  majesty  as 
Ruler  of  the  world,— in  the  earthly  tabernacle  He 
dwells  in  His  condescending  grace. 

[Analysis;!)  The  three  divisions  of  the  tabernacle;  2)  the  mean 
ing  of  the  sanctuary;  3)  contrast  between  the  earthly  and  the 
heavenly  tabernacle.] 

§  117.  Meaning  of  the  Sacred  Vessels  in  the  Court  and  in 
the  Sanctuary. 

The  meaning  of  the  various  sacred  vessels  corre- 
sponds to  the  meaning  of  the  three  divisions  of  the 
sanctuary.  The  only  piece  of  sacred  furniture  with 
reference  to  which  an  immediate  activity  of  the  people 
takes  place,  the  altar  of  burnt-offering,  stands  in  the 
court.  The  horns  of  the  altar  are  1)  either  symbols 
of  the  divine  power  of  salvation  and  help  (so  Keil) 
or  2)  in  these  horns  the  general  meaning  of  the  altar 
(that  worship  ascends  to  God)  culminates,  ^o  that  thus 
the  blood  of  atonement  sprinkled  on  them  is,  as  it 
were,  brought  a  step  nearer  God  (Oehler).    The  wash- 


MEANING  OF  THE  SACEED  VESSELS.  l6l 

ing-basin  marks  the  passing  from  the  general  offering 
of  sacrifice  to  the  specific  priestly  service.  He  who 
has  to  carry  on  the  service  of  reconciliation  for  the 
congregation  must  sanctify  his  own  walk  and  actB 

In  the  holy  place  stands  ihe  altar  of  wcense.  The 
incense-offering,  presented  here  every  morning  a,nd 
evening  by  the  hand  of  the  priest,was  a  symbol  of  the 
prayers  of  the  people  (Ps.  141:  2;  Rev.  5:  8;  8:  3). 

Oehler  thinks  that  by  the  table  with  the  shewbread 
is  meant,  that  the  people  in  its  twelve  tribes  testifies 
by  the  continual  presentation  of  nourishing  bread 
in  the  sanctuary,  that  it  owes  to  the  blessing  of  its 
God  the  maintenance  of  life,  and  that  thereby  Israel 
dedicates  to  God  the  exercise  of  the  calling  by  which 
it  wins  its  daily  bread  in  the  use  of  God's  gifts     This 
interpretation   is  carried  further  by   Hengstenberg 
and  others,  who  make  the  shewbread  a  symbol  of 
spiritual  nourishment.    The  candlestick  with  its  seven- 
fold light  points  to  the  perfect  Light  which  shmes  m 
this  covenant  community;    and  in  particular,  the 
light  does  not  refei-  merely  to  the  commumcation  of 
higher  knowledge,  but  to   saving  divine  g-race  m 
general.  This  meaning  of  the  symbol  is  specially  con- 
firmed by  the  visions  of  Zechariah  (4:  1-14). 

In  the  symbols,  then,  of  the  Holy  Place,  the  truth  is 
expressed,  that  the  people  presents  itself  before  its 
God  in  the  light  and  life  which  it  receives  m  virtue  of 
covenant  communion  with  God. 

refdTI)ortL'ifdSr'^3fgr;era. 'significance  oi  the  sym- 
bols  in  the  Holy  Place.] 


162  THE  MOSAIC  PUBLIC  WORSHIP. 

§  118.    The  Meaning  of  the  Ark  of  the  Covenant,  with  the 
Kapporeth  and  the  Tables  of  the  Law. 

In  the  Most  Holy  Place,  the  ark  of  the  covenant  is 
the  symbol  and  vehicle  of  the  presence  of  the  revela- 
tion of  Jehovah  among  His  people.  Hence  it  is  called 
the  throne  of  God  (Jer.  3:  16,  17);  God's  footstool 
(1  Chron.  28:  2;  Ps.  99:  5).  But  its  meaning  is  more 
nearly  defined  by  the  three  parts— the  kapporeth 
(mercy  seat)  on  the  ark,  the  tables  of  the  law  in  it, 
and  the  cherubim  over  it. 

1)  The  kapporeth  is  the  most  important  part  of 
the  ark  of  the  covenant  (Ex.  25:  22).  In  the  fact 
that  it  is  the  instrument  of  atonement,  and  that  it  is  at 
the  kapporeth  that  the  highest  act  of  atonement  is 
executed,  is  expressed  1)  that  the  God  who  dwells  in 
the  midst  of  His  people  can  only  commune  with  them 
in  virtue  of  an  atonement  offered  to  Him,  and  2)  that 
He  is  also  a  God  who  can  be  reconciled.  This  throne 
of  God  is  veiled  in  deep  darkness  (1  Kings  8:  12),  and 
the  manifestation  of  God  over  the  kapporeth  takes 
place  in  a  cloud,  which  veils  His  glory  (Lev.  16:  2). 
On  the  day  of  atonement,  the  high-priest  when  he 
approaches  with  the  blood  of  atonement  must  en- 
velop himself  in  a  cloud  of  incense,  when  he  raises 
the  curtain  (Lev.  16:  13).  This  expresses  the  fact 
that  full  communion  between  God  and  man  is  not  to 
be  realized,  even  through  the  medium  of  the  atone- 
ment to  be  attained  by  the  Old  Testament  sacrificial 
institutions— that,  as  is  said  in  Heb.  9:  8,  as  yet  the 
way  to  the  (heavenly)  sanctuary  was  not  made  mani- 
fest. 

2)  The  kapporeth  rests  on  the  ark,  in  which  are  the 
tables  of  the  law,  the  testimony.  This  means  that 
God  sits  enthroned  in  Israel  on  the  oTound  of  the 


THE  CHERUBIM.  163 

covenant  of  law  which  He  has  made  with  Israel.  The 
testimony  is  preserved  in  the  ark  as  a  treasure,  a 
jewel.  And  while  the  law  is  1)  a  testimony  to  the  will 
of  God  toward  the  people,  it  is  also  2)  a  testimony 
against  the  sinful  people,— a  continual  record  of  accu- 
sation, so  to  speak,  against  their  sins  in  the  sight  of 
the  Holy  God.  And  now^  when  the  kapporeth  is  over 
the  tables,  it  is  declared  that  God's  grace,  which  pro- 
vides an  atonement  or  covering  for  the  iniquity  of  the 
people,  stands  above  His  penal  justice. 

[Analysis:  1)  Tbe  symbolic  meaning  of  the  ark  of  the  covenant; 
2)  names  given  to  it;  3)  the  three  parts  to  be  considered;  4) 
meaning  of  Kapporeth;  5)  the  two  ideas  expressed  by  it;  6) 
manner  of  God's  manifestation;  7)  mode  of  the  high-priest's  ap- 
proach; 8)  symbolic  meaning  of  this;  9)  of  the  fact  that  the 
Kapporeth  covers  the  ten  commandments;  10)  the  two-fold  testi- 
mony of  the  law.] 

§  119.    The  Cherubim. 

The  cherubim  are  one  of  the  most  important  sym- 
bols of  the  Mosaic  worship,  occurring  no  less  than 
eighty-five  times  in  the  Old  Testament.  They  no- 
where appear  developed  into  independent  personality, 
like  the  malakhim  (angels);  they  are  not  sent  out 
like  these,  but  are  constantly  confined  to  the  mani- 
festation of  the  Divine  Being.  In  Ezekiel,  where  their 
form  is  the  most  complicated  (compare  Rev.  4: 6-11), 
they  appear  with  a  four-fold  face,  that  of  a  man,  a 
lion,  a  bull,  and  an  eagle,— with  four  wings,  their  whole 
body  covered  with  eyes  (Ezek.  10:  10-15).  In  Ezek. 
1:  5  they  are  called  living  creatures,  as  in  Rev.  4:  6. 
This  description  of  Ezekiel's  is  not  to  be  transferred 
to  the  cherubim  of  the  temple.  The  passages  in  the 
Pentateuch  lead,  as  Riehm  and  Keil  rightly  assert,  to 
nothing  further  than  to  winged  human  forms. 

Our  inquiry  into  the  meaning  of  the  cherubim  must 
start  from  the  fact  that  they  designate  a  place  as  the 
abode  of  the  habitation  of  God  (Paradise,  the  taber- 


164  THE  MOSAIC  PUBLIC  WORSHIP. 

Dacle,  and  later  the  temple),  and  are  thus  the  bearers 
of  the  manifestation  of  God  when  He  manifests  Him- 
self to  the  world  in  His  glory ;  on  which  account  they 
are  called  God's  chariot  (1  Chron.  28:  18;  Ps.  18: 
10).  Since  they  bar  the  entrance  to  Paradise  (Gen. 
3:24),  and  protect  and  shade  the  ark  (Ex.  25:  20), 
the  first  element  in  their  function  is  to  express  to 
man's  consciousness  the  inaccessibility  of  the  Divine 
Being.  They  reflect  the  glory  of  the  unapproachable 
God  in  a  form  which  is  accessible  for  human  eyes,  but 
at  the  same  time  so  constructed  that  they  could  give 
no  support  to  the  worship  of  images.  By  uniting  in 
itself  the  noblest  earthly  living  creatures  (man,  the 
eagle,  the  lion,  the  bull),  the  symbol  is  evidently 
meant  more  particularly  to  set  forth  the  divine  glory 
as  it  is  manifested  in  the  world.  It  is  the  cherubim 
which  at  the  same  time  proclaim  and  veil  the  presence 
of  God.  The  continual  mobility  of  the  living  creat- 
ures (Rev.  4:  8)  signifies  the  never-resting  quickness 
of  the  divine  operations ;  this  is  probably  symbolized 
also  by  the  wheels  which  are  given  to  the  cherubim  in 
Ezekiel  (1:  16).  The  number  four,  connected  with  the 
cherubim  in  the  latter  form  of  the  symbol,  is  the  sig- 
nature of  all-sidedness  (towards  the  four  quarters  of 
heaven).  Thus  Jehovah,  when  He  is  honored  as  the 
One  who  is  enthroned  above  the  cherubim,  is  acknowl- 
edged as  the  God  who  rules  the  world  on  all  sides,  in 
power,  Avisdom,  and  omniscience. 

The  philological  explanation  of  the  term  is  altogeth- 
er uncertain. 

[Analysis:  1)  The  cherubim  are  not  personal  beings ;  2)  are  not 
sent  out  like  angels;  3)  in  Ezekiel  they  have  a  complicated  form; 
4)  this  description  not  to  be  transferred  to  the  cherubim  of  the 
sanctuary;  5)  method  of  getting  at  a  true  view;  6)  they  express 
the  inaccessibility  of  God;  7)  they  set  forth  the  divine  glory  as 
manifested  in  the  world;  8)  they  both  proclaim  and  veil  the 
presence  of  God;  9)  significance  of  the  mobility  of  the  living  creat- 
ures; 10)  why  four-fold  face.] 


CHAPTER  XIX. 

THE  ACTIONS  OF  MOSAIC  WORSHIP. 

§  120.  On  the  Idea  of  Offerings  in  General. 

The  action  of  worship  falls  under  the  general  no- 
tion of  offerings.  The  essential  nature  of  an  offering 
in  general  is  the  devotion  of  man  expressed  in  an  out- 
ward act.  The  inward  impulse  which  impels  man  to 
praise,  thank  and  suppKcate  God  finds  expression, 
indeed,  in  words  of  devotion;  but  this  impulse  is  not 
mlly  satisfied  till  this  word  is,  as  it  were,  embodied  in 
a  corresponding  action,  in  which  man  deprives  and 
denies  himself  of  something  and  thus  by  deeds  testi- 
fies the  earnestness  of  his  devotion  to  God. 

An  essential  factor  in  the  offering  is  a  substitution , 
which  can  take  place  in  a  two-fold  way,— 1)  when  the 
person  who  brings  the  offering  is  represented  by  the 
gift  substituted  in  his  place ;  and  3)  when  something 
is  substituted  for  the  object  to  be  offered  (Ex.  13: 13). 
The  idea  of  substitution  is  brought  out  more  fully 
when  another  life  is  offered  in  the  place  of  the  life  of 
the  person  who  offers. 

[Analysis:  1)  The  essential  nature  of  an  offering;  2)  the  inward 
impulse  and  the  outward  embodiment;  3)  the  essential  thing  is 
substitution;  4)  which  can  take  place  in  a  two-fold  way;  5)  the 
highest  form  of  substitution.] 

§  121.    Pre-Mosaic  Sacrifice  and  the  Mosaic  Covenant 
Sacrifice  as  the  Basis  of  Mosaic  Sacrificial  Worship. 

Sacrifice  was  not  newly  introduced  by  the  Mosaic 
law.  Genesis  not  only  speaks  of  sacrifice  as  observed 
by  the  patriarchs,  but,  in  Gen.  4,  carries  back  the  pre- 


166  THE   MOSAIC  PUBLIC  WORSHIP. 

seiiting  of  offerings  to  the  earliest  stage  of  mankind. 
As  has  been  shown  above  (see  §  20,  21),  the  pre- 
Mosaic  offerings  had  the  signification  of  thank-offer- 
ings and  offerings  of  suppheation,  though  a  propitia- 
tory element  is  connected  with  the  burnt-offering 
(first  mentioned  Gen.  8:  20),  lying  in  the  "sweet  sa- 
vour" (literally,  odor  of  satisfaction),  through  which 
the  sacrifice  had  an  appeasing  effect  (Gen.  8:  21).  Al- 
though offerings  for  atonement,  in  the  strict  sense, 
are  not  mentioned  in  the  Old  Testament  before  the 
introduction  of  the  Mosaic  sacrificial  law,  still  we 
may  say  that  in  Gen.  8: 21  w^e  have  a  first  elementary 
and  sjmibolic  expression  of  the  necessity  of  an  atone- 
ment before  God.  It  has  been  a  long  disputed  ques- 
tion, whether  the  origin  of  sacrifice  is  to  be  traced 
back  to  a  positive  divine  demand,  or  to  human  inven- 
tion and  caprice.  Oehler  holds  that  in  this  way  of 
putting  the  question,  the  alternative  is  not  correctly 
formulated— because  man  offers  in  virtue  of  his  in- 
alienable divine  image,  which  makes  it  impossible  for 
him  to  abstain  from  seeking  that  communion  with 
God  for  which  he  was  created,  by  such  active  self- 
devotion  as  takes  place  in  offerings. 

Gen.  22  is  important  for  the  development  of  the 
Old  Testament  idea  of  offering.  In  it  is  expressed  1 ) 
the  divine  sanction  of  sacrifice  in  general  as  the  proof 
of  man's  believing  devotion  to  God;  2)  the  declara- 
tion that  such  devotion  is  to  be  proved  by  readiness 
to  jDart  with  even  the  dearest  possession  out  of  obe- 
dience to  God ;  3)  human  sacrifice  is  banished  out  of 
the  region  of  the  religion  of  revelation ;  4)  the  accept- 
ance of  an  animal  victim  as  the  substitute  of  man  is 
ordained. 

The  foundation  of  the  whole  system  of  Mosaic  offer- 
ings is  formed  by  the  covenant-offering  in  Ex.  24^ 


BLOODY  AND  BLOODLESS  OFFERINGS.  167 

especially  in  virtue  of  the  meaning  which  here  for  the 
first  time  (apart  from  the  institution  of  the  Passover) 
attaches  to  the  blood  of  the  sacrifice.  The  covenant 
is  to  subsist  on  offerings,  for  the  people  are  not  to 
approach  their  God  with  empty  hands  (Ex.  23:  15; 
Deut.  16:  16,  17).  In  order,  however,  to  make  such 
an  approach  possible  to  the  sinful  people,  God  insti- 
tutes an  ordinance  of  atonement,  which  runs  through 
all  the  acts  of  worship,  and  by  the  use  which  is  from 
this  time  forward  made  of  the  blood  of  the  sacrifice 
at  the  burnt- and  thank-offerings,  the  idea  is  expressed 
that  man  may  never  approach  God  without  previous 
atonement, — that  this  must  be  accomplished  before 
he  can  expect  that  his  gift  will  be  favorably  received 
by  God. 

In  describing  the  regulations  concerning  offerings, 
we  treat  1)  of  the  material  of  the  offerings;  2)  of  the 
ritual  of  sacrifice;  and  3)  of  the  various  kinds  of  offer- 
ings with  reference  to  their  purpose. 

[Analysis:  1)  Signification  of  Pre-Mosaic  offerings;  2)  the  mean- 
ing of  Gen.  8:  20;  21;  3)  the  origin  of  sacrifice;  4)  four  lessons 
drawn  from  Gen.  22;  5)  the  significance  of  the  covenant-offering 
in  Ex.  24;  6)  the  significance  of  the  blood;  7)  method  of  discus- 
sion.] 

§  122.    Bloody  and  Bloodless  Offerings. 

According  to  their  material,  offerings  are  partly 
bloody  and  partly  bloodless.  Bloody  offerings  are 
exclusively  animal-offerings.  Human  sacrifice  was 
excluded  from  the  legitimate  worship  of  God  (Gen.  22: 
11,  12;  Ex.  13:  13;  Deut.  12:  31). 

Offerings  of  animals  are  most  important,  chiefly  on 
account  of  the  significance  attaching  to  the  blood. 
For  the  most  part  the  food-offerings  and  the  drink- 
offerings  which  went  along  with  them,  were  connected 
with  animal-offerings. 

[Analysis:  1)  Bloody  sacrifices;  2)  human  sacrifice  was  exclu(Jed; 
3)  why  animal-offerings  so  important.] 


168  THE  MOSAIC  PUBLIC  WORSHIP. 

§123.    The  Material  of  Animal  Offerings. 

In  reference  to  the  materials  of  animal- offerings,  it 
is  laid  down  as  law : 

1)  That  they  mnst  be  taken  from  among  the  clean 
animals  (Lev.  27:  9,  11).  The  law^  for  distinguishing 
between  clean  and  unclean  animals  is  given  in  Lev. 
11  and  Dent.  14.  On  what  ground  does  this  distinc- 
tion rest?  It  seems  that  the  principle  was  laid  down 
that  air  flesh-eating  animals  w^ere  necessarily  to  be 
accounted  unclean,  because  to  partake  of  blood  is  an 
abomination.  So,  too,  the  birds  enumerated  as  un- 
clean are  partly  birds  of  prey,  and  partly  such  as  feed 
on  worms  and  the  like.  To  these  are  added  all  ani 
mals  that  had  anything  repulsive  and  hideous.  For 
the  larger  animals  any  other  ground  than  that  given 
in  Lev.  11:  4—6  could  hardly  have  existed. 

2)  Of  clean  animals,  those  were  tit  for  offering  which 
formed  the  proper  stock  of  domesticated  animals,— 
cattle,  sheep,  and  goats.  Of  fowl,  turtle-doves  and 
young  pigeons  were  offered.  The  animals  of  sacrifice 
were  to  be  without  blemish,  free  from  bodily  imperfec- 
tions (Lev.  22:  21-24).  AVith  respect  to  the  age  of 
the  animals  offered,  the  laAV  commanded  that  they 
should  at  least  be  eight  days  old  (Lev.  22:  27:  Ex. 
22:  29,  30).  Animals,  however,  were  also  to  be  pre- 
sented in  the  vigor  of  youth. 

[Analysis:  1)  The  law  for  distinguishing  between  clean  and  un- 
clean animals ;  2)  the  reason  of  this  distinction;  3)  animals  fit 
for  offering;  4)  to  be  without  blemish ;  5)  age.] 

§  124.    The  Ingredients  of  the  Vegetable  Offerings.    Salt 
in  the  Offerings. 

The  ingredients  of  the  vegetable-offerings,  and  par- 
ticularly of  the  Minhha,  or  food-offering,  w^ere  accord- 
ing to  Lev.  2,  as  follows:  1)  Ears  roasted  by  fire 


MATERIAL  OF  OFFERINGS.  169 

(Lev.  2:  14);  2)  Flour  (Lev.  2:  1) -to  both  of  these 
ohve  oil  and  frankincense  were  added  (Lev.  2:  1,  15, 
16);  3)  Unleavened  loaves  or  cakes,  prepared  from 
fine  fiour,  of  three  sorts  (Lev.  2:  4-8).  Thus  the 
food-offering  was  made  of  that  which  served  as  the 
common  nourishment  of  man,  and  at  the  same  time 
was  produced  by  human  toil.  Nothing  but  wine  was 
used  for  the  drink-offering  which  went  with  the  food- 
offering. 

Two  kinds  of  fermentation  are  forbidden,  1)  with 
leaven;  and  2)  with  honey  (Lev.  2:  11);  probably  be- 
cause the  process  of  fermentation  was  looked  on  as 
akin  to  corruption. 

Salt  was  essential  to  every  meat-offering  (Lev.  2: 
13).  In  virtue  of  its  power  of  seasoning  and  prevent- 
ing putrefaction,  salt  is  the  symbol  of  cleansing  and 
purification  as  well  as  durability. 

[Analysis:  1)  Different  kinds  of  vegetable  offerings;  2)  princi- 
ples nnderlying  these  offerings;  3)  fermentation  forbidden;  4) 
signification  of  the  use  of  salt.] 

§  125.    The  Principle  on  which  the  Material  of  Offerings 

was  fixed. 

The  principal  views  are  as  follows : 

1)  A  first  view  holds  that  these  rules  were  fixed 
with  an  eye  to  the  people's  property  (Bahr).  But  this 
view  is  far  too  extensive  to  explain  the  material  of 
offerings. 

2)  A  second  view  holds  that  the  determining  prin- 
ciple is  that  of  nourishment.  Offerings  are  frequently 
called  the  bread  of  God  (Lev.  21:  6;  22:  25;  etc.),  not 
as  of  food  offered  for  God's  nourishment,  but  only  of 
a  giving  to  God  of  the  people's  nourishment.  The 
people  bring  an  offering  to  God  of  the  food  which 
tbey  hm%  produced  in  the  Toeatioii  ordain©d  for 


170  THE   MOSAIC  PUBLIC  WORSHIP. 

them  of  God ;  and  thus  they  sanctify  their  calling, 
and  bring  a  testimony  of  the  blessing  which  God  has 
given  on  the  labor  of  their  hands  (Deut.  16:  17). 

3)  This  last  conception  favors  that  point  of  view 
w^hich  Kurtz  has  asserted  with  good  reason  (which 
only  must  not,  as  Kurtz  formerly  did,  be  taken  as 
the  actual  principle  of  choice),— the  psychico-biotic 
relation  in  which  the  offerer  stands  to  the  gift  pre- 
sented. The  feature  of  self-denial  essential  to  a  real 
offering  is  particularly  prominent  in  these  gifts,  which 
are  taken  from  the  best  and  most  precious  part  of 
man's  produce,— for  it  is  especially  an  act  of  self- 
denial  to  give  the  first-fruits  of  the  herd  and  of  the 
field,  to  which  the  heart  is  wont  to  cling  particularly. 

What  is  the  meaning  to  be  attached  to  the  oil  and 
the  incense  which  accompany  the  food-offering?  No 
doubt  the  offering  of  the  incense  is  the  symbol  of 
prayer  ascending  to  God,  and  well-pleasing  in  His 
sight  (Ps.  141:  2),  and  the  incense  along  with  the 
Minhha  is  to  serve  to  imprint  more  definitely  on  the 
offering  the  character  of  a  vehicle  of  prayer.  It  is  dis- 
puted, however,  whether  the  oil,  like  the  incense  and 
the  salt  is  simply  a  supplement  to  the  Minhha  (Kurtz), 
— namely  an  unction  indicating  (because  the  oil  is  a 
symbol  of  the  communication  of  the  Spirit)  that  only 
such  labor  is  well-pleasing  to  God  as  is  consecrated 
by  the  Divine  Spirit,  and  that  only  those  gifts  should 
be  brought  to  Him  which  are  produced  by  such  toil, 
—or,  whether  the  oil  in  the  offering  is  co-ordinate 
with  the  grain  and  the  wine,  and  thus  an  independent 
constituent  of  the  gift  (Bahr). 

[Analysis:  1)  The  first  view  as  to  the  principle  on  which  the 
material  of  offering  was  fixed;  2)  the  second  view;  3)  Kurtz's 
view;  4)  the  feature  of  self-denial  made  prominent;  5)  the  mean- 
ing of  the  incense;  6)  of  the  oil.] 


THE  RITUAL  OF  ANIMAL  SACRIFICE.  171 

§  126.    The  Ritual  of  Animal  Sacrifice. 

The  parts  that  make  up  the  action  of  offering,  and 
first  of  animal  sacrifice,  are  in  general— 1)  The  pre- 
sentation of  the  animal  to  be  sacrificed  before  the 
altar;  2)  the  laying  on  of  hands;  3)  Killing;  4) 
SprinkKng  of  blood ;  5)  Burning  on  the  altar. 

1)  The  consecration  of  the  offerer,  accomplished  by 
avoiding  all  Levitical  defilement,  and  by  washing, 
preceded  the  sacrificial  festival  (1  Sam.  16:  5).  After 
this  the  offerer  had  in  person  to  bring  the  animal  se- 
lected to  the  entrance  of  the  tabernacle  (Lev.  1:  3; 
4:  4)  where  stood  the  altar  of  burnt  sacrifice  (Ex' 
40:  6). 

2)  Then  the  offerer  (if  there  was  more  than  one, 
one  after  another,  Ex.  29:  10)  laid,  or  more  correctly 
pressed  firmly,  his  hand  on  the  head  of  the  sacrificial 
animal  (Lev.  1:  4;  3:  2;  4:  4,  etc).  The  offerer,  by  the 
laying  on  of  his  hand,  appoints  the  animal  to  be  for 
him  a  medium  and  vehicle  of  atonement,  thanks,  or 
suppHcation,  according  to  the  designation  of  the  of- 
fering with  which  at  the  time  he  now  wishes  to  appear 
before  God. 

3)  The  slaughtering  of  the  beast  of  sacrifice  follows 
immediately  on  the  laying  on  of  hands,  and,  as  the 
law  presupposes  throughout,  is  executed  at  private 
offerings  by  the  offerer  himself.  At  those  sacrifices, 
however,  which  formed  the  standing  service  at  the 
offerings  for  the  cleansing  of  lepers  (Lev.  14:  13,  25), 
as  well  as  the  sacrifices  offered  for  the  whole  nation 
(2  Chron.  29:  22,  24),  the  slaughtering  was  the  busi- 
ness of  the  priests,  who  were  probably  assisted  by  the 
Levites  (2  Chron.  29:  34). 

The  place  of  slaughtering  was  on  the  north  side  of 
the  altar  (Lev.  1:  11;  etc.),  probably  because  it  was 


172  THE  MOSAIC  PtJBLIC  WORSHIP. 

dark,  and  therefore  cheerless.  The  law  makes  no 
regulations  for  the  manner  of  slaughtering;  tradi- 
tion, however,  is  all  the  more  explicit  on  this  account, 
and  makes  it  aim  mainly  at  the  speediest  and  most 
complete  way  of  obtaining  the  blood. 

[Analysis:  1)  Five  points  to  be  considered;  2)  the  consecration; 
3)  the  laying  on  of  hands;  4)  the  slaughtering;  5)  the  place  of 
slaughtering;  6)  the  manner.] 

§  127.    The  Use  made  of  the  Shed  Blood. 

4)  The  streaming  blood  of  the  slaughtered  animal 
was  immediately  caught  in  a  basin  by  a  priest,  and 
was  stirred  incessantly  to  prevent  it  from  clotting. 
The  manipulation  of  the  blood  which  followed  differed 
according  to  the  various  kinds  of  offering,  that  is, 
according  to  the  degree  in  which  the  element  of  atone- 
ment was  connected  with  the  sacrifice.  The  lowest 
grade  (in  the  burnt-offerings.  Lev.  1:  5,  trespass- 
offerings.  Lev.  7:  2,  and  thank-offerings,  Lev.  3:  13) 
consisted  in  sprinkling,  or  rather  swinging,  the  blood 
around  the  altar.  On  the  contrary,  at  the  sin-offer- 
ings higher  grades  of  the  manipulation  of  blood  took 
place,  consisting  in  bringing  the  blood  to  specially 
sanctified  places,  according  to  the  dignity  of  the  sin- 
offering.  In  the  first  or  lower  grade  of  sin-offering, 
part  of  the  blood  Avas  put  on  the  horns  of  the  altar 
of  burnt-offering  (Lev.  4:  30,  34);  in  the  second,  the 
blood  was  brought  into  the  holy  place,  and  part  of  it 
was  sprinkled  or  spurted  (Lev.  4:  6,  17)  seven  times 
toward  the  inner  veil  and  put  on  the  horns  of  the 
altar  of  incense.  In  both  cases  the  remaining  quan- 
tity of  blood  was  to  be  poured  at  the  foot  of  the  altar 
of  burnt-offerings.  In  the  highest  grade  of  sin-offer- 
ing, the  blood  was  brought  into  the  Holy  of  Holies, 
and  the  kapporeth  (mercy-seat)  was  sprinkled  with  it 
(Lev.  16:  14-16). 


THE  USE  MADE  OF  THE  SHED  BLOOD.  173 

The  meaning  of  this  use  of  the  blood  is  given  in 
Lev.  17:  11,  where  the  prohibition  to  use  blood  is 
based  on  the  following  declaration:  "For  the  life 
(soul)  of  the  flesh  is  in  the  blood :  and  I  have  given  it 
to  you  upon  the  altar  to  make  atonement  for  your 
souls :  for  it  is  the  blood  that  maketh  atonement  by 
reason  of  (in  virtue  of)  the  life  (soul)."  The  passage 
means,  that  in  the  still  fresh  blood  of  the  sacrifice 
whi'ch  is  put  on  the  altar,  the  soul  of  the  animal  is 
presented  for  the  soul  of  man,  to  atone  for,  more 
exactly,  to  cover,  the  latter.  The  Hebrew  words 
(Kipper,  Kopher,  Kippurim)  used  to  express  the  idea  of 
atonement,  denote  expiation  as  a  covering;  the  guilt 
is  to  be  covered — withdrawn,  so  to  speak,  from  the 
gaze  of  Him  w^ho  is  to  be  reconciled  by  the  atone- 
ment, so  that  the  guilty  one  can  now  approach  Him 
without  danger  (Ex.  30:  12;  Num.  16:  46).  In  the 
language  of  sacrifice,  the  priest,  as  the  mediator  be- 
tween God  and  the  people,  is  in  general  designated  as 
lie  who  covers,  or  expiates,  or  makes  atonement  (Lev.  10: 17; 
15:  15, 30).  That  by  which  a  trespass  is  to  be  covered 
can  only  be  something  by  which  He  against  whom 
man  has  offended  is  satisfied.  Thus  kopfier  passes 
over  into  the  meaning  of  lutron,  ransom,  the  payment 
which  buys  a  debtor  free  (Ex.  21:  30:  Num.  35:  31). 

Now  in  what  sense  is  the  soul  of  the  animal-  pre- 
sented in  the  blood  to  serve  in  the  sacrifice  as  a  cover- 
ing for  the  soul  of  man?  Generally  speaking,  by 
man's  placing  the  soul  of  the  pure,  innocent  sacrificial 
animal  between  himself  and  God,  because  he  is  unable 
to  approach  God  immediately  on  account  of  his  sin- 
fulness and  impurity.  For  the  congregation  of  Israel 
the  approach  to  God  is  made  possible  by  the  fact 
that  God  gives  to  it  in  the  Mosaic  ritual  the  means  of 
covering  sin  which  is  well-pleasing  to  Him,  the  Holy 


174  THE  MOSAIC  PUBLIC  WOESHIP. 

One.  God  has  put  the  soul  of  the  clean  and  guiltless 
animal,  which  is  presented  to  Him  in  the  blood  of  the 
offering,  in  the  place  of  the  impure  and  sinful  soul  of 
the  offerer,  and  this  pure  soul,  coming  between  the 
offerer  and  the  Holy  God,  lets  Him  see  at  His  altar  a 
pure  life,  through  which  the  impure  life  of  the  offerer 
is  covered ;  and  in  the  same  way  this  pure  element 
serves  to  cover  the  pollutions  clinging  to  the  sanctu- 
ary and  to  do  awa}^  with  them.  This  is  the  Old  Tes- 
tament type  for  the  passage  in  Heb.  9:  14,  ''Who 
through  the  eternal  Spirit  offered  Himself  without 
blemish  unto  God."  The  blood  of  sacrifice  has  thus 
a  quite  specific  meaning.  It  is  that  which  alone 
makes  God's  acceptance  of  all  gifts  possible,  since  in 
it  the  self-sacrifice  of  the  offerer  is  vicariously  accom- 
plished. 

[Analysis:  1)  The  use  of  the  blood  in  the  lowest  grade  of  offer- 
ings; 2)  in  the  first  grade  of  sin-offering;  3)  in  the  second  grade;  4) 
in  the  highest  grade  of  sin-offering;  5)  meaning  of  Lev.  17;  11;  6) 
of  the  Hebrew  words  used:  7)  in  what  sense  is  the  soul  of  the 
animal  a  covering  for  the  soul  of  man?  8)  the  0.  T.  type  for  Heb. 
9:  14;  9)  the  self-sacrifice  of  the  offerer  is  vicariously  accom- 
plished.] 

§  128.    The  Burning  of  the  Offering. 

5)  When  the  manipulation  of  the  blood  was  com- 
pleted, the  burning  of  the  offering  folloAved.  In  the 
burnt-offering,  all  the  fiesh  and  the  fat  pieces  were 
consumed  after  the  parts  had  been  washed  which  re- 
quired cleansing  (Lev.  1:  7-9);  in  the  other  offerings, 
onl}^  the  fat  pieces.  The  burning  of  the  offering  com- 
pletes the  surrender  of  it  on  the  part  of  the  offerer, 
and  for  him  the  gift  is  destroyed,  but  only  in  such  a 
way  that  at  the  same  time  the  acceptance  of  the 
gift  on  the  part  of  God  ensues— an  odor,  which 
is  well-pleasing  to  God.  Being  produced  as  the 
smoke   and  vapor   of  the   burnt-offering,    the  real 


THE  RITUAL  OF  THE  FOOD-OFFERING.  175 

essence  of  the  offering  rises  upward,  so  that  He  is 
thus  made  to  enjoy  the  offering.  This  is  what 
is  meant  by  the  regularly  recurring  formula,  "an 
offering  made  by  fire,  of  a  sweet  savour  unto  the 
Lord"  (Lev.  1:  9,  13,  17).  But  the  fire  which  con- 
sumes the  offering  is  originally  one  coming  from  God, 
because  God  thereby  appropriates  the  offering  (Lev. 
9:  24).  It  must  never  go  out  on  the  altar,  but  must 
be  continually  nourished  by  the  burnt-offering  and 
the  fat  of  the  peace-offering,  in  order  to  preserve  the 
identity  of  the  fire  on  the  altar  with  the  original 
heavenly  fire,  and  to  represent  at  the  same  time  the 
unbroken  course  of  the  adoration  of  Jehovah  carried 
on  in  sacrifice.  This  heaven-born  fire  is  the  symbol 
of  the  divine  holiness  which  reveals  itself  in  Israel. 
That  God  accepts  every  offered  gift  only  by  means  of 
the  element  w^hich  proceeds  directly  from  Him  is  in- 
tended to  teach  that  every  sacrifice  which  man  makes 
to  God  is  made  perfect  only  by  being  taken  up  into 
the  purifying,  sanctifying  element  of  divine  life  (com- 
pare Mark  9:  49).  The  latter,  indeed,  becomes  a  con- 
suming fire,  for  those  who  approach  the  Holy  One  in 
a  profane  spirit  (Lev.  10:  2;  Isa.  33:  14). 

[Analysis:  1)  The  burning  of  the  burnt-offering;  2)  its  significance; 
3)  an  odor  well-pleasing  to  God;  4)  the  fire  is  one  coming  from 
God;  5)  must  never  go  out;  6)  symbolical  meaning  of  fire;  7) 
may  become  a  consuming  fire.] 

§  129.    The  Ritual  of  the  Food-Offering. 

At  those  food-offerings  which  accompanied  the 
burnt-offerings  presented  for  the  congregation,  it  is 
probable  (there  is  no  certain  command)  that  the  whole 
quantity  of  fiour,  oil,  and  incense  was  burnt  on  the 
altar.  At  the  free-will  food-offerings  the  offerer 
brought  the  material  to  the  priest,  who  took  a  hand- 
ful of  the  flour  and  the  oil,  together  with  the  whole  of 


176  THE  MOSAIC  PUBLIC  WORSHIP. 

the  incense,  and  burned  it  on  the  altar  (Lev.  2: 1-3). 
The  food-offerings  accompanying  peace-offerings  will 
be  treated  of  along  with  these.  The  law  makes  no 
provision  concerning  the  manner  of  procedure  in  the 
drink-offering. 

[Analysis:  1)  The  ritual  of  food-offerings  accompanying  burnt- 
offerings;  2)  free-will  food- offerings;  3)  the  drink-offering.] 

§  130.    Various  Kinds  of  Offerings  with  Reference  to  their 
Purpose. 

The  law  of  offering  distinguishes,  with  reference  to 
their  design,  four  kinds  of  offerings,— burnt-,  peace-, 
sin-,  and  trespass-offerings. 

By  this  grouping  we  are  led  to  refer  the  four  kinds 
of  offerings  to  two  principal  classes,  those  which  as- 
sume that  the  covenant  relation  is  on  the  w^hole  un- 
disturbed (burnt- and  peace-offerings),  and  those  that 
are  meant  to  remove  a  disturbance  and  to  restore 
the  right  relation  to  God.  The  latter  are  offerings  of 
atonement,  and  comprehend  both  sin-  and  trespass- 
offerings. 

[Analysis:  1)  Four  kinds  of  offerings;  2)  may  be  referred  to  two 
classes.] 

§  131.    The  Burnt-Offering. 

The  ordinary  name  of  the  burnt-offering  ('ola) 
means  ''that  which  rises  upward  to  God  in  the  fire" 
(so  Bahr,  Keil,  Delitzsch,  and  Dillmann).  The  anima] 
sacrificed  must  in  accordance  with  the  high  rank  of 
the  offering,  be  a  male  without  blemish,  taken  from 
among  the  most  perfect  of  the  beasts  of  sacrifice 
(cattle,  sheep,  or  goats)  (Lev.  1:  1-13).  After  the 
skin  had  been  taken  off  (which  was  the  perquisite  of 
the  priest.  Lev.  7:  8),  and  the  offal  removed,  the  ani- 
mal was  wholly  burnt  on  the  altar,  and  the  blood  was 
sprinkled  round  it. 


THE  PEACE-OFFERING.  177 

In  this  offering,  the  people  and  the  individual  ex- 
pressed in  a  general  way  their  adoration  of  Jehovah 
and  their  devotion  to  Him.  In  virtue  of  the  presenta- 
tion of  blood  connected  with  it,  and  as  a  fire-offering 
of  pleasant  odor,  it  is  also  propitiatory  (appeasing) 
in  general;  it  serves  to  make  him  who  offers  it  accept- 
able before  Jehovah, — indeed  in  virtue  of  this  accept- 
ableness,  it  serves  as  a  covering  or  atonement  for  the 
offerer  (Lev.  1:  4;  14:  20;  16:  24).  This  burnt-offer- 
ing was  the  morning  and  evening  sacrifice  presented 
daily  in  the  name  of  the  people  (the  embodiment  of 
morning  and  evening  prayer),  for  which  a  yearling- 
lamb  was  also  used.  This  is  called  the  continual 
burnt-offering.  The  time  for  presenting  the  offering 
was  also  the  hour  of  prayer  (Dan.  9:  21;  Acts  3:  1), 
as,  generally  speaking,  it  is  likely  that  an  act  of 
prayer  was  combined  with  the  burnt-offering  (com- 
pare 2  Chron.  29:  27-30). 

The  Sabbath,  the  New  Moon,  and  the  feasts  were 

marked  by  an  increased  burnt-offering  (Num.  8:  9, 

11,  etc.). 

[Analysis:  1)  The  meaning  of  *ola;  2)  the  animal  must  be  a 
male  without  blemish:  3)  wholly  burnt;  4)  the  people  expressed 
thus  their  adoration  and  devotion;  5)  it  was  also  propitiatory; 
6)  the  morning  and  evening  prayer;  7)  the  continual  burnt-offer- 
ing; 8)  offered  at  the  hour  oi  prayer;  9)  increased  burnt-offerings 
at  the  feasts.] 

§  132.    The  Peace-Offering.     Its  Name,  Nature,  and 
Division. 

The  name  of  this  sacrifice  (shelamim)  may  be  ex- 
plained in  a  two-fold  manner. 

1)  Some  take  it  as  derived  from  the  Kal  sha/em,  to 
be  entire.  This  makes  the  name  of  the  sacrifice  declare 
that  the  offerer  is  in  a  relation  of  integrity,  a  relation 
of  peace  and  friendship  with  God. 


178  THE  MOSAIC  PUBLIC  WORSHIP. 

2)  Others  take  it  as  derived  from  the  Piel  shillem,  io 
compensate.  But  if  this  derivation  is  adopted,  we  are 
not  to  limit  the  shelamim  (peace-offering)  to  the  specif- 
ic notion  of  the  thank-offering,  for  peace-offerings  are 
offered  not  only  for  some  benefit  already  obtained,  but 
also  for  one  still  desired;  in  short,  as  a  testimony  that 
to  God  alone  we  are  indebted  for  whatever  we  receive 
or  hope  to  receive. 

We  are  to  distinguish  three  kinds  of  peace-offerings: 
1)  the  thank-  or  praise-offering  (Lev.  7:  12-15);  2) 
the  vow  (Lev.  7:  16);  3)  the  free-will  offering  (Lev. 
7:  16). 

The  thank-offering  was  the  highest  among  the  peace- 
offerings,  referring  to  a  favor  not  already  supplicated 
for,  properly  a  grateful  acknowledgment  for  Divine 
favors  as  undeserved  as  they  were  unexpected.  The 
vow  always  refers  to  something  distinctly  prayed  for. 
The  free-will  offering  is  every  free  gift  for  which  there 
was  no  other  occasion  than  the  will  of  the  offerer, 
whom  his  heart  impelled  to  show  his  thankful  sense 
of  all  the  blessings  which  the  goodness  of  God  had  be- 
stowed on  him. 

[Analysis:  1)  Meaning  of  Shelamim ;  2)  three  kinds  of  peace-oflfer- 
ings;  3)  the  thank-offering ;  4)  the  vow;  5)  the  free-will  offering.] 

§  133.    The  Ritual  of  Peace-Offering. 

In  the  peace-offering  the  whole  animal  w^as  not 
placed  upon  the  altar,  but  the  fat  alone  was  removed 
at  the  cutting  up  of  the  animal  and  aiterward  burnt 
(Lev.  3:  3-5,  9-11,  14-16).  This  fat  consisted,  in  the 
case  of  oxen  or  goats,  of  four,  in  that  of  sheep,  of 
five  parts.  The  reason  for  burning  these  fatty  por- 
tions on  the  altar  was  that  they  were  regarded  as  the 
choice  parts  of  the  animal.  After  the  removal  of  the 
fat,  the  offerer  of  the  private  peace-offering  was  to 


THE  RITUAL  OF  PEACE  OFFERING.  179 

bring  with  his  own  hand  not  only  this,  but  also  the 
wave-breast  and  the  right  shoulder  (therefore  a  fore- 
leg) to  the  priest  as  a  heave-offering  (Lev.  7:  29-34). 

The  waving  consisted  in  the  priest's  laying  the  mat- 
ter to  be  waved  upon  the  hands  of  the  offerer,  placing 
his  hands  under  those  of  the  latter  and  moving  them 
in  a  horizontal  direction— backward  and  forward,  ac- 
cording to  the  Talmud,  and  also  toward  the  right 
and  left,  that  is,  towards  the  four  quarters  of  the 
heavens,  according  to  some  later  Rabbins.  This  wav- 
ing took  place  almost  exclusively  in  the  case  of  such 
portions  of  sacrifice  as  were  allotted  to  the  priests  as 
a  gift  from  Jehovah.  The  smnging  forward  evidently 
denoted  the  presentation  of  the  gift  to  God,  while  the 
moving  it  backward  again  indicated  that  God  on  His 
part  returned  the  gift,  and  assigned  it  to  the  priest. 

The  heaving  was  a  special  ceremonj^,  a  moving  up- 
ward and  downward  of  portions  of  the  sacrifice  with 
reference  to  the  God  who  rules  in  heaven  and  on 
earth.  In  some  cases  it  Avas  combined  wiWi  the  wave- 
offering,  in  others  practised  independently,  and  gener- 
ally speaking,  heaving  and  burning  appear  in  combi- 
nation. 

After  the  separation  of  the  wave-breast,  the  rest  of 
the  fiesh  was  the  portion  of  the  offerers,  to  be  used  by 
them  as  a  sacrificial  feast  in  the  sanctuary,  in  which  all 
the  members  of  their  families  and  other  guests  might 
participate.  Levitical  cleanness  was  indispensable  in 
all  who  ate  of  the  sacrifices.  In  the  case  of  the  thank- 
offering,  the  flesh  was  to  be  consumed  on  the  same 
day  (Lev.  7:  15);  in  that  of  other  sacrifices,  on  the 
second  day  at  the  farthest ;  if  any  remained  till  the 
third  day,  it  was  to  be  burned  (Lev.  7:  16-18). 

The  signification  of  this  sacrificial  feast  was  that  God 
condescended  to  be  the  guest  of  the  offerer,  receiving 


180  THE  MOSAIC  PUBLIC  WORSHIP. 

the  breast  as  His  portion  of  honor,  and  then  rehn- 
quishing  it  to  His  servant  the  priest.  Thus  the  repast 
Avas  a  pledge  of  the  blessed  fellowship  into  which  He 
would  enter  with -His  people  among  whom  He  dwelt. 
It  w^as  also  to  be  a  love -f east,  at  which,  besides  the 
members  of  the  family,  the  Levites  (Deut=  12:  18), 
and  (as  prescribed,  Deut.  16:  11,  in  the  case  of  the 
peace-offerings  at  Pentecost)  the  needy  were  to  find 
refreshment. 

[Analysis:  1)  The  reason  the  fat  alone  was  burned;  2)  the  heave- 
offering:  3)  the  waving;  4)  the  heaving;  5)  the  sacrificial  feast; 
6 )  its  significance.] 

§  134.    Of  Vows. 

The  idea  of  the  yow^  extends  much  farther  than 
those  vowed  sacrifices  properly  so  called.  Three  sorts 
of  vows  are  mentioned:  1)  vows  of  devotion  (Neder); 
2)  vow^s  of  destruction  (Hherem);  3)  vows  of  absti- 
nence fEsar  or  'Issar). 

The  positive  vow  of  devotion  first  appears  in  the 
Old  Testament  in  the  case  of  Jacob  (Gen.  28:  20-22), 
as  a  promise  to  erect  a  place  of  worship,  and  might 
extend  to  persons,  even  the  person  of  the  vow^er,  to 
animals  and  to  lands  (the  vow.  of  Hannah,  1  Sam,  1: 
11).  For  the  law  of  redeeming  a  vow^,  see  Lev.  27: 
1-25. 

Anything  w^hich  had  fallen  under  the  curse  could 
only  be  the  subject  of  the  Hherem.  This  w^ord  signifies 
"a  being  cut  off,"  for  to  be  subject  to  the  Hherem  is 
to  have  forfeited  existence.  The  Hherem  might  be  car- 
ried into  execution  either  in  consequence  of  a  Divine 
command  or  of  a  special  kind  of  vow\  Nothing  de- 
voted could  be  redeemed  (Lev.  27:  28,  29).  Of  course 
this  VOW'  might  not  be  arbitrarily  vowed,  but  only 
that  which  had  incurred  the  judgment  due  to  idolatry 
couW  be  thus  placed  under  the  ban  (as  may  be  ia- 


NAZARITISM.  '  181 

ferred  from  Ex.  22:  19;  Dent.  13:  16).  Hence  the  vow 
of  extermination  must  be  regarded  as  a  manifesta- 
tion of  zeal  for= Jehovah's  honor. 

Among  vows  of  abstinence,  the  most  usual  was 
that  of  fasting,  which  except  on  the  Day  of  Atonement 
(Lev.  16:  29;  23:  27),  was  quite  voluntary,  and  there- 
fore often  appears  as  the  expression  of  penitence 
(compare  1  Sam.  7:  6;  Joel.  2:  12;  etc.),  or  of  mourn- 
ing in  general.  It  is  characteristic  of  the  moral  spirit 
of  Mosaism,  that  it  strictly  forbids  all  unnatural 
austerities,  such  as  maiming  and  mutilating  the 
limbs,  branding,  and  the  hke  (Lev.  19:  28;  Dent.  14: 
1,  2;  etc.). 

A  vow  was  never  regarded  as  specially  meritorious 
(Deut.  23:  22).  Of  course,  if  a  vow  were  once  made, 
its  performance  was  strictly  insisted  on,  with  certain 
exceptions  (Num.  30:  3-8;  Deut.  23:  21-23).  Incon- 
siderate vows  are  expressly  reproved  (Prov.  20:  25; 
Eccl.  5:  4.-1). 

[Analysis:  1)  Three  kinds  of  vows;  2)  the  vow  of  devotion;  8) 
theHherem;4)  the  vow  of  abstinence;  5)  vows  were  not  special- 
ly encouraged.] 

§  135.    Nazaritism. 

The  most  important  vow  was  that  of  Nazaritism. 
The  name  Nazar  (to  separate)  denotes  this  vow  as  one 
of  abstinence.  The  Nazarite,  however,  is  one  who  sep- 
arates himself  with  a  purpose  of  consecration  to  Jehovah. 
The /aw  of  Nazaritism  (Num.  6:  1-21)  treats  only  of  a 
temporary  and  evidently  a  voluntary  assumptioi.i  of  this 
vow,  and  not  of  a  yoeryoefwa/  Nazaritism  like  that  of 
Samson,  Samuel,  and  John  the  Baptist  (the  only 
Nazarites  for  life  mentioned  in  the  Scriptures) .  Strict 
obedience  to  three  things  was  required :  1)  total  ab- 
stinence from  wine  or  strong  drink,  even  from  all 


182  THE  MOSAIC  PUBLIC  WORSHIP. 

that  proceeds  from  the  vine,  down  to  the  kernels  and 
husks;  2)  he  Avas  not  allowed  to  cut  his  hair ;  3)  all 
contact  with  the  dead  was  to  be  carefully  avoided. 
For  the  rest,  he  was  not  commanded  to  withdraw 
from  intercourse  with  his  fellow-men,  nor  does  the 
law  of  theNazarite  speak  of  an  obligation  to  celibacy; 
for  which  reason  the  Roman  Catholic  view,  which  sees 
in  Nazaritism'  a  type  of  monachism,  is  irrelevant. 
The  usual  and  at  the  same  time  shortest  duration  of  this 
vow  amounted,  according  to  later  enactment,  to 
thirty  ^d  ays. 

From  Num.  6:  1-21  we  learn  that  Nazaritism  con- 
templated a  consecration  of  the  whole  being.  The  idea 
of  the  priestly  life,  Avith  its  purity  and  remoteness  from 
everything  affected  by  death  or  corruption,  its  self- 
dedication  to  God,  which  sets  aside  even  the  nearest 
earthly  ties,  is  the  fundamental  idea  of  Nazaritism. 
The  hair  of  the  Nazarite  was  a  symbol  of  strength  and 
vitality  and  denoted  that  his  person  was  God's  posses- 
sion, and  his  strength  dedicated  to  His  service,  while 
its  growth  formed  a  sacred  ornament,  like  the  diadem 
by  which  the  high  priest  Avas  recognized  as  conse- 
crated to  God.  Thus  the  command  to  let  the  hair 
grow  forms  the  positive  side  of  the  command  to 
avoid  all  contact  Avith  a  dead  body.  In  the  case  of 
Samson,  the  hair  was  not  merely  the  symbol  but  also 
the  vehicle  of  that  abundance  of  strength  by  Avhich 
he  Avas  fitted  to  become  the  deliverer  of  his  felloAV- 
countrymen. 

[Analysis:  1)  The  vow  o\  Nazaritism;  2)  difference  between 
temporary  and  perpetual  Nazaritism  ;  3)  strict  obedience  in  ttiree 
things  was  required;  4)  Nazaritism  is  not  a  type  of  monachism; 
5)  its  fundamental  idea;  6)  the  hair  a  symbol  of  strength  and  vi- 
tality.] 


THE  THEOCEATIC  TAXES.  183 

§  136.    The  Theocratic  Taxes. 

The  fundamental  idea  of  the  theocratic  taxes  was 
that  the  people  and  all  their  possessions,  especially 
the  Holy  Land,  belonged  to  the  Lord.  Four  kinds 
of  such  theocratic  taxes  may  be  mentioned : 

1)  The  (male)  first-born,  both  of  man  and  beast  be- 
longed to  the  Lord,  of  which  the  former  were  to  be 
redeemed  (Ex.  13:  11-13). 

2)  The  first-fruits  of  all  the  produce  of  agriculture 
(Ex.  23:  19;  etc.). 

3)  As  the  first-fruits  represent  the  blessings  to  be 
received,  the  tenth  was,  properly  speaking,  the  fee 
which  the  Israelite  was  to  render  to  Jehovah,  as  the 
Lord  of  the  soil,  for  the  produce  of  the  lando  This 
tenth  of  the  fruits,  whether  of  field  or  tree  (Lev.  27: 
30-33),  was  assigned  to  the  Levites  (Num.  18:  21- 
25),  as  a  compensation  for  their  deprivation  of  an  in- 
heritance among  the  tribes.  Of  this  tenth  the  Levites 
were  to  pay  a  tenth  to  the  priests  (Num.  18:  26) » 

4)  The  tax  imposed  for  the  service  of  the  sanctuary, 

which  according  to  Ex.  30:  12,  13,  was  half  a  shekel, 

was  not  a  mere  property-tax,  but  rather  for  personal 

atonement,  or  more  strictly,  a  covering.    The  money 

thus  raised  was,  according  to  Ex.  38:  25-27,  applied 

to  the  building  of  the  sanctuary.    But  this  tax  can 

not  be  considered  as  an  annual  one.    In  Neh.  10:  32, 

33  we  first  meet  mth  a  yearly  contribution  of  a  third 

of  a  shekel  for  the  service  of  the  sanctuary,  and  that 

without  reference  to  the  Mosaic  enactment.    In  the 

times  of  Christ  the  half  shekel  reappears  as  a  general 

Jewish  temple-tax  (Matt.  17:  24). 

[Analysis:  1)  The  meaning  of  the  theocratic  tax:  2)  four  kinds 
ol  theocratic  taxes;  3)  the  support  of  the  Levites;  4)  the  support 
of  the  priests ;  5)  the  temple- tax.] 


184  THE  MOSAIC  PUBLIC  WORSHIP. 

§  137.    The  Difference  between  the  Trespass-Offering  and 
the  Sin-Offering  with  respect  to  the  End  in  View. 

The  third  and  fourth  kinds  of  sacrifice,  the  sin-offer- 
ing and  the  trespass-offering  have  the  common  end 
of  abolishing  all  interruption  of  the  covenant  rela- 
tion caused  by  some  transgression.  This  transgres- 
sion is  mainly  designated  as  one  committed  in  error, 
i.  e.  in  ignorance,  unintentional  (see  with  respect  to 
sin-offering.  Lev.  4:  2,  13,  22,  27;  etc.;  trespass- 
offering,  Lev.  5:  15,  18).  Still  the  expression  "un- 
wittingly or  through  error"  includes  more  than  mere 
inadvertence  and  extends  to  errors  of  infirmity,  of 
rashness,  we  might  say,  of  levity. 

If  we  examine  the  three  passages  on  the  trespass - 
offering  in  which  its  import  most  clearly  appears  (Lev. 
5:  14-19;  6:  1-7;  Num.  5:  5-10),  we  find  that  the 
trespass-offering  presupposes  an  act  of  defrauding, 
which,  though  chiefl}-  an  infraction  of  a  neighbor's 
rights  and  in  the  matter  of  property,  is,  also,  accord- 
ing to  the  views  of  Mosaism,  an  infraction  of  God's 
rigfits  in  respect  to  the  law.  Besides  material  repara- 
tion, increased  by  a  fifth  of  the  value,  the  transgres- 
sor had  also  to  make  satisfaction  to  God  by  means 
of  the  trespass-offering. 

Satisfaction  being  thus  rendered  in  the  trespass- 
offering  for  an  act  of  defrauding  it  served  indeed  at  the 
same  time  as  a  covering  or  atonement  for  him  who 
had  committed  the  act  of  defrauding  (Lev.  5:  18),  so 
that,  covered  by  this  satisfaction,  he  might  approach 
the  Holy  God.  But  to  effect  directly  an  atonement 
for  a  sinner's  soul  and  therefore  the  absolution  from 
sin  of  the  sinner's  person,  was  the  office  not  of  the 
trespass  but  of  the  5//? -offering.  Delitzsch  expresses  it 
in  this  wise :  The  fundamental  idea  of  the  sin-offering 


THE  RITUAL  OF  THE  SIN-OFFERING.  185 

IS  expiation,  that  of  the  trespass-offering-  satisfaction; 

in  the  former,  the  evangelical  feature  is  prominent,  in 

the  latter,  the  disciplinary. 

[Analysis:  1)  The  common  aim  of  the  sin-offering  and  the  tres- 
pass-offering;  2)  the  trespass-offering  presupposes  an  act  of  de- 
frauding; 3)  satisfaction  is  made  by  trespass  offering ;  4)  abso- 
lution was  given  through  the  sin-offering;  5)  distinction  drawn 
by  Delitzsch.] 

§  138.    The  Ritual  of  the  Trespass-Offering. 

There  is  a  decided  difference  in  the  ritual  between  the 
trespass  and  the  sin-offering  corresponding  to  their 
different  intentions.  Onl}^  the  male  sheep,  generally 
the  full  grown  ram,  the  very  animal  not  included 
among  the  sin-offering  victims,  was  used  for  the  tres- 
pass-offering. Another  distinction  w^as,  that  the  vic- 
tims in  the  case  of  the /res/^ass-o^er^  were  always 
the  same,  and  no  substitute  could  be  admitted,  as  in 
the  sin-offering,  on  account  of  the  poverty  of  the 
worshipper.  This  makes  it  clear  that  the  chief  object 
of  the  trespass-offering  was  not  an  expiation  for  the 
person  as  such,  but  a  compensation  for  a  strictly  de- 
fined injury. 

The  proceedings  at  the  bringing  of  the  trespass- 
offering  are  laid  down  in  Lev.  7:  1-7. 

[Analysis:  1)  Two  main  points  of  distinction  between  the  tres- 
pass and  the  sin  offering;  2)  the  object  of  the  trespass-offering; 
3)  explanation  of  Lev.  7:  1—7.] 

§  139.    The  Ritual  of  the  Sin-Offering. 

Peculiar  to  the  sin-offering  are : 

1)  The  difference  of  the  victims,  according  to  the 
theocratic  position  of  him  for  whom  they  were  sacri- 
ficed. The  victim  was  a  young  bullock  in  sin-offerings 
of  the  highest  grade  (Lev.  16:  3;  4:  3;  4:  13;  Ex.  29: 
10, 14,  36);  a  kid  of  the  goats  for  the  people  on  the  Day 


186  THE  MOSAIC  PUBLIC  WORSHIP. 

of  Atonement  (Lev.  16:  5),  and  on  the  other  yearly 
festivals,  and  at  the  New  Moon  (Num.  28:  15,  22,  30; 
etc.);  a  goat  or  a  female  lamb  for  an  ordinary  Israelite 
(Lev.  4:  28,  32;  5:  6);  turtledoves  and  young  pigeons  for 
the  very  poor  (Lev.  5;  7;  14:  22). 

2)  The  6/oo(/ was  brought  to  more  sacred  places  than 
was  the  case  in  other  sacrifices,  and  in  the  three  fol- 
lowing degrees,  a)  In  sin-offerings  of  goats,  kids,  or 
lambs,  for  individual  Israelites  fthe  high  priest  ex- 
cepted), some  of  the  blood  was  smeared  on  the  horns 
of  the  altar,  and  the  rest  poured  out  at  its  base(LeA^ 
4:  25,  30,  34).  b)  In  the  sin-offerings  of  bullocks  of- 
fered for  the  congregation  or  for  the  high  priest  (on 
other  occasions  than  on  the  Day  of  Atonement),  the 
blood  was  sprinkled  seven  times  toward  the  inner 
veil,  the  horns  of  the  altar  of  incense  were  smeared 
therewith  and  the  rest  Avas  poured  at  the  base  of  the 
altar  of  burnt-offering  (Lev.  4:  5-7;  16-18).  c)  At 
the  greatest  of  the  sin-offerings,  that  on  the  Day  of 
Atonement,  the  blood  was  taken  into  the  Holy  of 
Holies  (see  §  140). 

3)  The  consumption  in  sin-offerings  of  the  lower 
grade  of  the  flesh  of  the  sacrifice,  which  had  come  into 
close  contact  with  God,  and  was  therefore  designated 
as  most  h.olj,  by  the  priests  in  the  fore-court  of  the 
sanctuary  (Lev.  6:  26,  29). 

The  explanation  of  the  ritual  of  the  sin-offering 
must  be  connected  with  what  has  already  been  said 
on  the  nature  of  sacrificial  atonement.  To  substitute 
for  the  impure  soul  of  the  sinner  a  pure  soul,  which, 
being  offered  to  God,  may  cover  the  offerer,  is  the 
meaning  of  a  bloody  offering,  and  consequently  the 
direct  intention  of  the  sin-offering  (see  §  127). 

The  significance  of  the  several  elements  of  the  sm- 
offering  is  as  follows :  1)  The  hying  on  of  the  hand,  with 


1 


THE  RITUAL  OP  THE  SIN-OFFERING.  ]87 

Which  was  probably  connected  the  confession  of  sin 
IS  meant  to  express  the  intention  of  the  offerer  to  sac- 
rifice the  life  of  the  animal  as  a  covering  for  his'm 
pure  soul  2)  The  sacrifice  itself  follows  in  the  blood 
obtained  by  the  slaughter,  and  then  immediately  ap- 
phed  to  the  holy  place  where  God  is  present.  This 
6rwg,„gnear  of  fhe  blood  to  God  advances  the  sin-offer- 
ings of  the  higher  grade,  till  it  reaches  its  climax  in 
the  great  annual  Atonement,  the  blood  of  which  at- 

thcHS'  ITf  ^PP'"°^*'  by  being  brought  into 
the  Ho^y  of  Holies.    3)  The  offering  of  the  blood  is 
followed  by  the  burning  of  the  fatty  portions,  iov  God 
commands  that  the  fat  also  of  the  pure  victim,  whose 
blood  He  has  accepted  as  a  covering  for  the  soul  of 
the  sinner  should  be  conveyed  to  Him  by  means  of 
fire,  and  this  gives  it  the  significance  of  a  propitia- 
tory offering,  the  acceptance  of  which  serves  as  a 
sanction  to  the  preceding  act  of  atonement.    Only 
the  fat,  however,  and  not  the  whole  animal,  was  pre- 
sented o.  the  altar,  to  give  prominence  to  the  idea 
that  m  this  sacrifice  the  offering  of  a  gift  holds  a 
secondary  position  in  the  act  of  expiation.    4)  The 
eating  of  the  flesh  by  the  priests  (in  the  case  of  siu- 
offermgs  of  the  lower  grade,  as  well  as  of  peace-offer- 
mgs)  mvolves,  like  the  burning  of  the  fat,  an  accept- 
ance on  the  part  of  God,  which  serves  to  declare  and 
confirm  the  fact  that  the  sacrifice  has  actually  at- 
tained its  end  of  making  an  atonement. 

ent*vic«msnVioI^^»*ff°*^',P'5^^^  *•=«  sin-offering;;  2)  differ- 

consumDtion  n1  tL  fl    f^'fA  ^'  "'"  "«"  °*  *«  ^^ed  blood    4)  the 
XnW?  fiTrtp  ^tf'-''  °f«if  sacrifice;  5)  the  intention  of  the  sin- 


1  88  THE  MOSAIC  PUBLIC  WORSHIP 

§  140.    The  Ritual  of  the  Day  of  Atonement. 

The  supreme  act  of  expiation  was  that  which  took 
place  on  the  tenth  day  of  the  seventh  month  (Tisri), 
the  annual  Day  uf  Atonement.  To  it  refer  the  laws  in 
Lev.  16,  and  in  Num.  29:  7-11.  On  this  day  an 
atonement  was  effected,  not  merely  for  the  people  and 
the  priesthood,  but  in  connection  theremth  for  the 
sanctuary  also  (Lev.  16:  16).  This  atonement  relat- 
ed moreover  to  all  the  sins  of  the  people, — and  there- 
fore to  those  also  which  had  been  already  expiated 
by  other  acts,  on  the  assumption  that  the  atonement 
in  the  fore-court  was  insufficient. 

With  respect  to  the  nature  of  the  sins,  the  above 
passages  seem  to  set  no  limit  to  the  atonement,  and 
the  expiation  of  the  Day  of  Atonement  had  reference 
to  ever}^  kind  of  sin,  and  availed  for  the  congregation 
as  a  whole  (Lev.  16:  33). 

The  act  of  atonement  to  be  effected  is  divided  into 
two  acts:  1)  the  atonement  for  the  high  priest  and  his 
house,  and  2)  for  the  congregation.  The  atonement 
for  the  high  priest  must  take  place  first,  because  the 
mediator  capable  of  effecting  an  atonement  for  the 
people  of  God  must  first  be  prepared. 

The  ritual  of  the  day  is  given  in  Lev.  16.  The  High 
Priest  wore  the  white  linen  garments  on  the  day  he 
entered  the  Holy  of  Holies,  the  seat  of  the  divine 
Shekhina,  for  the  same  reason  that  they  are  attribut- 
ed to  the  highest  spirits  who  stand  before  the  throne 
of  God  in  heaven  (Ezek.  10:  2;  Dan.  10:  5;  etc.),  to 
symbolize  the  highest  degree  of  purity. 

Of  the  two  kids  which  Avere  the  sin-offering  for  the 
congregation  it  is  said :  And  the  high  priest  "shall 
cast  lots  upon  the  tAvo  goats ;  one  lot  for  the  Lord, 
and  the  other  lot  for  Azazel"  (Lev.  16:  8).    With  re- 


THE  RITUAL  OF  THE  BAY  OF  ATONEMENT.  189 

gard  to  this  word  Azazel,  we  are  not  to  regard  it  as  a 
designation  of  the  goat,  but  rather  as  the  name  of  the 
evil  spirit  whose  abode  is  in  the  wilderness,  and  who  is 
thus  designated  as  the  one  who  is  sent  away.  The 
word  itself  may  be  taken  as  an  abstract  name  in  the 
sense  of  "dismissal."  We  are  scarcely  justified,  how- 
ever, in  regarding  Azazel  as  Hengstenberg  does,  as 
simply  equivalent  to  Satan,  because  the  latter  does 
not  appear  by  name  in  the  Pentateuch ;  still  the  idea, 
of  Azazel  is  at  all  events  aliin  to  the  idea  of  Satan. 

The  ascending  cloud  of  incense  (Lev.  16:  13),  sym- 
bolical of  pra^^er  ascending  to  God,  was  to  interpose 
as  a  protection  between  the  high  priest  and  the  pres- 
ence, albeit  concealed,  of  God. 

By  his  entrance  into  the  Holy  of  Holies  with  the 
blood  of  the  bullock  (Lev.  16:  14),  the  High  Priest 
made  atonement  for  himself,  and  was  thus  prepared 
for  making  it  for  the  congregation.  The  first  and 
single  sprinkling  must  be  referred  to  the  personal 
purification  of  the  High  Priest  and  the  priesthood 
(so  also  Kurtz  and  Keil),  the  second  and  seven-fold 
to  the  purification  of  the  sanctuary,  which  had  been 
polluted  by  the  sinful  atmosphere  of  the  priests. 

The  High  Priest  now  returned  to  the  court,  slew  the 
goat  destined  for  the  Lord,  brought  its  blood  also 
into  the  Holy  of  Holies,  and  performed  the  same 
sprinklings  as  before.  This  concluded  the  acts  of 
atonement  made  in  the  Holy  of  Holies. 

Next  followed  the  atonement  made  in  the  Holy  Place 
(Lev.  16:  16),  no  doubt  corresponding  with  the 
process  within  the  Holy  of  Holies  (compare  Ex.  30: 
10). 

Lastly  followed  the  atonement  for  the  altar  of  burnt- 
offering  (Lev.  16:  18). 

The  atonement  for  the  priesthood,  the  sanctuary, 


190  THE  MOSAIC  PUBLIC  WORSHIP. 

and  the  congregation,  according  to  its  three  diri- 
sions,  being  thus  completed,  the  other  goat  (Lev.  16: 
20  compared  with  verse  10)  on  which  the  lot  for 
Azazel  fell,  was  brought  before  the  altar  of  burnt- 
offering,  and  presented  alive  before  the  Lord,  ''to 
make  atonement  for  (over)  him"  (Lev.  16:  10),  which 
controverted  words  are  probably  explained '  'to  cover 
him"  (the  goat),  viz.  bv  the  application  of  the  blood 
of  the  slaughtered  goat.  The  proceedings  at  the 
purification  of  the  recovered  /eper  (Lev.  14:  6),  and  of 
the  infected  house  (Lev.  14:  51)  elucidate  this  point. 
Here  two  birds  were  taken ;  the  one  was  killed  and 
the  other,  after  being  dipped  in  the  blood  of  the  first, 
was  let  loose  into  the  open  field.  So,  in  the  case  under 
consideration,  b}^  the  application  of  the  blood  of  the 
first  goat  to  the  second,  it  was  declared,  that  only  in 
virtue  of  the  atonement  effected  by  the  blood  of  the 
first  goat  are  the  people  in  condition  to  send  away 
their  sins  as  forgiven  to  Azazel.  The  act  of  sending 
away  the  goat  is  described  in  Lev.  16:  21,  22.  Thus 
were  the  sins  upon  the  goat  to  be,  as  it  were,  ban- 
ished to  a  place  removed  from  all  contact  with  the 
people. 

For  a  description  of  what  took  place  after  the  goat 
was  sent  into  the  wilderness,  see  Lev.  16:  23-28. 

[Analysis:  1)  The  day  of  atonement;  2)  this  atonement  referred 
to  all  the  sins  of  the  people;  3)  the  act  of  atonement  is  divided 
iato  two  acts;  4)  the  reason  the  atonement  for  the  high  priest 
must  take  place  first;  5)  the  reason  the  higii  priest  wore  white 
linen  garments;  6)  the  meaning  of  Azazel;  7)  the  incense;  8)  the 
two-fold  sprinkling  with  the  blood  of  the  bullock;  9)  the  sprink- 
ling with  the  blood  of  the  goat;  10)  the  atonement  of  the  Holy 
Place;  11)  of  the  altar  of  burnt-offering;  12)  the  ritual  in  connec- 
tion with  the  sending  forth  of  the  other  goat;  13)  an  account  of 
Lev.  16;  23-28.] 


SIGNIFICATION  OF  THE  DAY  OF  ATONEMENT.  191 

§  141.  Signification  of  the  Ritual  of  the  Day  of  Atonement. 

The  greatest  prominence  must  be  given  in  this 
ritual  to  that  element  in  the  ritual  by  which  an  atone- 
ment for  sin  is  effected,  and  to  that  portion  of  the 
sacrificial  transaction  which  specially  subserves  this 
end. 

Wherein  lies  the  efficacy  of  the  expiation  made  on 
the  Day  of  Atonement  by  means  of  the  blood  of  the 
victim  ?  In  the  fact  that  on  this  occasion  the  blood 
was  brought  as  near  to  God  as  possible,  before  His 
throne,  and  indeed  within  the  veil,  into  that  central 
seat  of  His  abode  at  otlier  times  unapproachable, 
thus  making  satisfaction  for  the  people  in  the  very 
place  w^here  the  accusing  law  mthin  the  ark  testified 
against  them.  The  people,  knowing  themselves  to  be 
accepted  ^^dth  favor  through  the  atoning  blood,  were 
assured  of  the  continued  dwelling  of  God  in  their 
midst  and  therewith  of  the  continuance  of  their  state 
of  grace. 

By  the  laying  on  of  hands,  according  to  Lev.  1:  4,  is 
denoted  the  consecration  of  the  animal  to  be  the 
medium  of  atonement  for  the  sins  of  the  person  sac- 
rificing. There  was  a  substitutionary  transference 
(as  shown  by  the  analogy  of  Num.  8:  10,  11)  of  the 
obligation  to  do  or  suffer  in  his  stead,  that  which 
God  demanded  from  the  offerer  on  account  of  his  sin; 
and  through  this  transference  the  blood  of  the  animal, 
in  which  is  its  soul,  became  the  medium  of  expiation 
for  the  soul  of  the  person  sacrificing. 

The  slaughtering  could  only  express  the  completion 
of  the  act,  or  the  endurance  of  the  punishment,  in  or- 
der that  the  animal,  or  rather  its  blood,  in  which 
was  its  soul,  mi^ht  thereby  become  fitted  to  be  a  me- 
dium of  expiation. 


1  92  THE  MOSAIC  PUBLIC  WORSHIP. 

Although  Oehler  concedes  that  the  idea  of  vicarious 
punishment  (poena  vicaria)  is  not  foreign  to  the  ritual 
of  the  Old  Testament,  he  nevertheless  denies  that  the 
animal  sacrificed  vicariously  suffers  the  penalty  of  death. 
On  this  much  controverted  x)oint  the  writer  entirely 
differs  from  Oehler.  With  Kurtz,  Hengstenberg,  Klie- 
foth,  Wangemann,  Thomasius,  and  Philippi,  we  ac- 
cept the  juridical  interpretation  of  the  Old  Testament 
sacrifice  in  which  the  slaughtering  is  regarded  as  a 
vicarious  punishment  endured  by  the  sacrifical  animal 
m  the  place  of  the  person  offering  it.  According  to 
this  view  the  imposition  of  hands  may  be  defined  as  the 
consecration  to  a  vicarious, penal  death ;  the  slaughtering, 
as  the  completion  of  this  penal  death,  by  which  the 
blood  of  the  animal  was  fitted  to  become  the  medium 
of  expiation ;  and  the  sprinkling  of  the  blood,  the  com- 
pletion of  the  expiation  itself.  Delitzsch,  who  does 
not  fully  accept  the  so-called  juridical  view,  so  ably 
presented  by  Kurtz,  nevertheless  says  that  it  is  ''not 
only  the  most  simple  and  intelligible,  but  also  the 
idea  which  harmonizes  best  with  the  New  Testament 
antitype." 

The  meaning  of  the  confession  of  sin  made  over  the 
second  goat  (Lev.  16:  21)  can  only  be  that  of  a  decla- 
ration, that  past  sins  being  forgiven,  are  now  done 
away  with, — are  dismissed  and  relegated  to  the  evil 
spirit,  whose  realm  is  situated  beyond  all  connection 
with  the  abode  of  the  holy  people.  It  is  also  an  error 
to  see  in  the  second  goat  an  offering  to  Azazel. 
Mosaism  acknowledges  no  evil  power,  independent  of 
God,  whose  favor  must  be  in  some  way  secured.  The 
point  is  not  to  propitiate,  but  to  get  rid  of  Azazel,— 
to  declare  to  him  that  the  nation,  now  that  it  has  ob- 
tained forgiveness  of  sin,  has  nothing  to  do  with  him, 
the  patron  of  evil. 


THE  LEVITICAL  PURIFICATIONS.  193 

As  the  day  of  atonement  formed  the  chmax  of  what 
the  Mosaic  ritual  was  able  to  effect  with  respect  both 
to  extent  and  degree  of  atonement,  it  closes  the  en- 
actments concerning  expiation,  and  may  from  this 
point  of  Yiew  be  denominated  its  Supreme  Solemnity. 
Without  the  Day  of  Atonement  there  would  be  an 
actual  gap  in  the  theocratic  ordinances.  The  law, 
which  was  continually  exposing  .the  opposition  in 
which  the  chosen  people  stood  to  the  holy  God 
through  their  sinfulness,  could  not  be  ^dthout  an  in- 
stitution to  show  the  way  in  which  this  opposition 
might  be  reconciled  by  an  atonement  for  the  congre- 
gation, and  also  relatively  to  secure  such  reconciha- 
tion ;  w^hile  at  the  same  time,  being  weak  through  the 
flesh,  it  pointed  beyond  itself  to  that  perfect  atone- 
ment whose  result  will  be  the  restoration  of  a  truly 
sanctified  people  (Zech.  3:  8-10;  Heb.  9:  6-8). ^ 

[Analysis:  1)  The  efficacy  of  the  expiation  lies  in  the  fact  that 
the  blood  was  brought  as  near  to  God  as  possible;  2)  the  mean- 
ing of  the  laying  on  of  hands;  3)  of  the  slaughtering;  4)  the 
animal  sacrificed  vicariously  suffers  the  penalty  of  death;  5)  the 
juridical  interpretation  the  true  one;  6)  the  meaning  of  the  confes- 
sion of  vsin;  7)  the  second  goat  not  an  offering  to  Azazel;  8)  the 
day  of  atonement,  formed  the  climax  of  the  Mosaic  ritual ;  9 )  the 
deep  necessity  of  the  institution  of  the  day  of  atonement;  10)  the 
fact  that  there  is  no  further  reference  in  the  0.  T.  to  this  institu- 
tion does  not  invalidate  the  antiquity  of  this  festival.] 

§  142.    The  Levitical  Purifications. 

The  Israelite,  as  pertaining  to  the  holy  people,  was 
to  be  clean;  and  therefore  when  he  had,  though  un- 
avoidably, incurred  uncleanness,  or  come  in  contact 
with  anj^thing  unclean,  and  so  become  unclean,  he  was 

1  When  the  silence  of  the  books  of  the  Old  Testament  is  ad- 
duced as  an  objection  to  the  antiquity  of  this  festival,  the  doubt- 
ful nature  of  such  an  argument  is  evident  from  the  fact,  that  we 
must  then,  to  be  consistent,  postpone  its  origin  till  the  third  cen- 
tury before  Christ ;  for  the  first  intimation  of  this  festival,  apart 
from  the  probable  allusion  to  it  in  Zech.  3:  9,  is  found  in  the  book 
of  the  Son  of  Sirach  (Ecclus.  50:  5),  and  in  3  Mace.  1: 11. 


194  THE  MOSAIC  PUBLIC  WORSHIP. 

to  restore  his  state  of  cleanness  by  a  special  act.  The 
chief  means  of  purification  was  running  water,  which 
is  itself  a  symbol  of  life,  and  therefore  called  living 
water  (Lev.  14:  5,  50;  etc.).  In  uncleanness  of  the 
lower  degree,  the  washing  of  the  unclean  person  or 
thing  and  separation  till  sunset  were  sufficient  (Lev. 
11:  24,  25;  etc.).  Li  uncleanness  of  the  higher  degree, 
the  separation  lasted  seven,  or  in  some  cases  fourteen 
days  (Lev.  14).  In  cases  of  uncleanness  incurred 
through  contact  with  a  dead  body,  a  certain  water  of 
sprinkling  was  applied,  which  is  itself  designated  as  a 
sin-offering  (Num.  19:  9,  17).  The  manner  of  its  pre- 
paration is  given  in  Num.  19.  Red  was  the  color 
symbolizing  life  and  vital  energy;  scarlet  the  color  of 
splendor;  the  animal  is  a  female,  the  sex  that  brings 
forth,  properly  representing  life.  Cedar  as  the  most 
durable  of  woods  symbolizing  incorruption ;  while 
great  purifying  power  was  in  ancient  times  always 
ascribed  to  hyssop  (Lev.  19:  6).  Thus  the  water  of 
purification  was  an  infusion,  streng-thened  by  ele- 
ments W'hich  symbolized  vital  energy,  incorruption, 
and  purity. 

[Analysis:  1)  For  an  unclean  Israelite  the  chief  means  of  purifi- 
cation was  living  water ;  2)  uncleanness  of  the  lower  and  of  the 
higher  degree;  3)  when  water  of  sprinkling  was  used;  4)  the  ex- 
planation of  Num.  19.] 

§  143.    Acts  of  Purification  for  Removing  the  Suspicion 

of  Guilt. 

Of  an  entirely  different  character  were  those  acts  of 
purification  Avhich  related  to  the  denial  of  suspected 
crimes,  viz :  adultery  and  murder. 

First  was  the  jealousy -offering,  and  the  drinking  of  the 
water  of  cursing,  tresbted  of  in  Num.  5: 11-31.  The  water 
in  this  case  acquired,  through  the  Word  and  power 
of  God,  a  supernatural  power,  which,  though  not  to 


'ACTS  OF  PURIFICATION.  195 

be  conceived  of  as  magical,  reall}^  produced,  through 
its  influence  on  the  mind,  pernicious  effects  upon  the 
bod}^  of  the  guilty,  but  was  harmless  to  the  innocent. 
Secondly,  we  have  the  purification  of  a  community 
from  the  suspicion  of  blood-guiltiness  when  a  slain 
man  was  found  in  the  neighborhood,  and  the  mur- 
derer could  not  be  discovered  (Dent.  21:  1—9).  The 
blood  shed  was  to  be  removed  from  the  midst  of  the 
people,  and  this  Avas  effected  hy  the  sA^mbolical  inflic- 
tion of  capital  punishment  upon  the  heifer, — a  case  of 
vicarious  punishment, — and  thus  satisfaction  was  made 
to  Divine  justice. 

[Analysis:  1)  The  jealousy-oflFering;  2)  the  drinking  of  the  water 
of  cursing;  3)  the  ritual  is  given  in  Num.  5: 11—31;  4)  the  puri- 
fication of  a  community  when  the  person  committing  murder 
could  not  be  found;  5)  the  ritual  is  given  in  Deut.  21:  1—9;  6) 
an  example  of  vicarious  punishment.] 


CHAPTEE  XX. 

THE  SACRED  SEASONS. 

§  144.    The  Survey  of  the  Sacred  Seasons. 

The  sanctification  of  the  course  of  time  in  general 
was  effected  by  the  morning  and  evening  sacrifice 
(see  §  131).  Besides  this,  however,  certain  sacred 
seasons  were  appointed:  1)  The  seventh  day  of  the 
week,  or  Sabbath;  2)  The  new  moons,  of  which  the 
seventh  was  invested  with  a  festal  character,  and 
bore  the  name  of  the  Day  of  Trumpets;  3)  The  three 
festival  pilgrimages,  when  the  whole  congregation  as- 
sembled at  the  sanctuary,  viz:  a)  The  Passover,  v^ith. 
which  the  annual  cycle  of  festivals  commenced  in 
spring,  celebrated  on  the  evening  of  the  14th  of  the 
month  Abib  or  Nisan,  the  first  month  of  the  Mosaic 
year  (Ex.  12:  2);  b)  The  Feast  of  Weeks  (Pentecost), 
seven  weeks  later;  c)  The  Feast  of  the  Tabernacles, 
from  the  15th  day  of  the.  seventh  month  (Tisri)  on- 
Avard;  4)  The  seventh  month  Tisri,  besides  being  dis- 
tinguished by  the  festal  character  of  its  new  moon, 
included  also  the  Day  of  Atonement;  5)  Every  seventh 
year  was  also  sacred  as  the  Sabbatical  year,  and  every 
seventh  sabbatical  3^ear  as  the  Year  of  Jubilee.  The 
laws  concerning  sacred  seasons  in  general  are  con- 
tained in  Ex.  23:  10-17;  Lev.  23  and  25,  Num.  28 
and  29,  and  Deut.  16. 

[Analysis:  1)  The  daily  sacrifices ;  2)  the  sacred  seasons ;  3)  the 
Sabbath;  4)  the  new  moons;  5)  the  three  festival  pilgrimages; 
6)  the  day  of  atonement ;  7)  the  Sabbatical  year;  8)  the  year  of 
.Jubilee;  9)  where  the  laws  concerning  sacred  seasons  are  re- 
corded.] 


THE  CELEBRATION  OF  THE  HOLY  DAYS.  197 

§145.  Reasons  which  Determine  the  Times  of  the  Feasts. 
The  number  seven,  which  from  Gen.  2:  2,  3  onward 
is  the  sign  of  Divine  perfection,  forms  the  f undamen^ 
tal  type  for  the  regulation  of  the  sacred  seasons.^  It 
directly  determines  the  order  of  the  sabbatical  seasons, 
and  also  exerts  an  influence  upon  the  order  of  feasts. 
But  what  made  these  feasts,  feasts,  and  the  Sabbaths, 
holy  days,  was  not  human  choice,  guided  by  the  or- 
der of  nature,  but  the  enactments  of  the  covenant 
God  who  on  the  one  hand  preserved  by  these  festivals 
a  lively  remembrance  of  the  great  facts  of  His  deliver- 
ance and  guidance  of  His  people  (Ex.  13:  9;  Lev.  23: 
42,  43;  etc.),  and  on  the  other  admonished  the  people 
to  follow  their  earthly  vocation  in  an  agricultural 
life,  in  constant  dependence  on  the  Giver  of  all  the 
blessings  of  nature,  and  to  regard  these  blessings  as 
inalienably  connected  with  the  ordinances  of  the  cove- 
nant. 

[Analysis:  1)  Significance  of  the  number  seven;  2)  why  these 
feasts  were  appointed ;  3)   the  day  of  atonement.] 

§  146.    The  Celebration  of  the  Holy  Days. 

On  the  celebration  of  the  holy  days,  the  following 
general  remarks  may  be  made : 

1)  Besides  the  sacriflces  prescribed  for  every  day, 
certain  special  public  sacrifices,  differing  in  character 
according  to  the  several  festivals  also  took  place. 
The  laws  respecting  these  are  found  in  Num.  28 
and  29. 

2)  On  the  seven  annual  feast  days^  rest  from  labor 
was  commanded  as  well  as  on  the  weekly  Sabbath. 

1  No  hint  is  given  in  the  law  why  the  Day  of  Atonement  was  to 
take  place  on  the  tenth  day  of  the  seventh  month.  Baehr  and 
Kurtz  suggest  that  the  Day  of  Atonement  is  by  the  number  ten 
designated  as  the  most  comprehensive  and  perfect  of  days. 

2  The  first  and  seventh  days  of  unleavened  bread,  the  day  of 
the  Feast  oi  weeks,  the  new  moon  Sabbath,  the  Day  of  Atone-, 
ment,  and  the  first  and  last  days  of  the  Feast  of  Tabernacles, 


198  THE   MOSAIC  PUBLIC  WORSHIP. 

3)  The  positive  element  in  the  celebration  of  the 
week/y  Sabbaths  and  the  sabbatical  feast-days,  is  con- 
tained in  the  regularly  recurring  formula  ''holy  con- 
vocation" of  Lev.  23  and  Num.  28.  This  expression 
signifies  that  the  people  were  to  come  to  the  sanctu- 
ary to  worship  (Ezek.  46:  3,  9).  A  universal  command, 
however,  to  appear  in  the  sanctuary  only  took  place 
with  regard  to  the  three  festal  pilgrimages,  and  then 
was  given  only  to  the  male  population  (Ex.  23:  14, 
17;  Deut.  16:  16). 

4)  They  who  came  to  the  feast  were  not  to  appear 

before  the  Lord  empty  (Deut.  16:  16, 17). 

[Analysis:  1)  The  laws  for  special  public  sacrifices;  2)  the  seven 
annual  feast  days;  3)  the  celebration  of  the  weekly  Sabbath;  4) 
the  people  were  to  bring  iree-will  offerings.] 

§  147.    Antiquity  and  Origin  of  the  Sabbath. ^ 

We  must  draw  a  distinction  between  the  origin  and 
antiquity  of  the  Sabbath  and  the  legal  observance  of 
it  as  a  Mosaic  institution.  The  blessing  of  this  day 
and  the  hallowing  of  it  is  connected  with  creation 
(Gen.  2:  3).  In  the  period  before  the  deluge  we  have 
traces  of  the  hebdomadal  division  of  time  (Gen.  4: 
3;  8:  10,  12).  We  also  find  references  to  the  weekly 
cycle  in  patriarchal  times  (Gen.  29:  27, 28).  The  week 
of  seven  days,  and  along  with  it  the  presumption  that 
the  sabbath  was  observed,  is  very  ancient,  and  was 
kno^^^l  to  the  Babylonians,  even  before  Abraham's 
time.  This  division  of  days  into  weeks  is  best  ex- 
plained by  the  original  institution  of  the  Sabbath  in 
Paradise,  and  the  weekly  rest  is  universal,  perma- 
nent, and  independent  of  the  Mosaic  law.  The  obli- 
gation to  set  apart  one  day  in  seven  for  the  service 
of  God  is  a  part  of  the  original  law  of  nature. 

1  Oehler  maintains  that  the  Sabbath  is  of  purely  Mosaic  origin, 


THE  IDEA   OF   THE   SABBATH.  109 

This  command  was  repeated  in  the  Decalogue  and 
in  the  Mosaic  law,  with  specific  ceremonial  character- 
istics adapting  it  to  the  Jewish  nation. 

The  first  injunction  concerning  the  Sabbath  ap- 
pears in  Ex.  16:  5,  22-30,  on  the  occasion  of  the 
gathering  of  the  manna,  and  in  a  form  which  seems 
to  indicate  that  the  Sabbath  was  then  known  to  the 
people.  The  expression  used  in  Ex.  20:  8,  ''Remember," 
is,  however,  not  intended  to  recall  the  Sabbath  to  the 
mind  as  an  ancient  institution,  but  requires  the  peo- 
ple to  be  from  that  time  onward  mindful  of  the 
Sabbath-day  (in  Deut.  5:  12  the  word  observe  occurs). 
Neh.  9:  14  also  testifies  to  the  Mosaic  origin  of  the 
ceremonial  Sabbath.  The  Mosaic  Sabbath  is,  more- 
over, peculiar  in  its  independence  of  the  changes  of 
the  moon,  and  in  its  significance,  as  an  institution 
consecrated  to  Jehovah,  and  resting  upon  the  cove- 
nant relation  of  Israel  to  Jehovah. 

[Analysis:  1)  The  Sabbath  was  instituted  in  Paradise;  2)  we 
have  traces  of  the  week  in  the  antediluvian  age;  3)  also  in  the 
time  of  the  patriarchs;  4)  the  week  was  also  known  to  the  early 
Babylonians;  5)  the  obligation  to  keep  one  day  out  of  seven  holy 
is  a  universallaw ;  6)  the  Mosaic  law  covering  the  Sabbath  is 
ceremonial.] 

§148.    The  Idea  of  the  Sabbath. 

In  conformity  with  what  has  already  been  ad- 
vanced, the  meaning  of  the  Sabbath  is  to  be  known 
from  the  Old  Testament  alone.  The  chief  passages 
relating  to  it  are  Gen.  2:  3;  Ex.  20:  8-11;  31:  12-17. 
We  learn :  1)  That  man,  like  God,  is  to  work  and  to 
rest ;  this  human  life  is  to  be  a  copy  of  Divine  life :  2) 
As  Divine  labor  terminates  in  happy  rest,  so,  too, 
human  labor  is  not  to  run  on  in  resultless  circles, 
but  to  terminate  in  a  happy  harmony  of  existence. 
The  idea  of  the  Sabbath,  however,  extends  further. 


200  THE  MOSAIC  PUBLIC  AVOKSHIP. 

The  whole  course  of  human  history  is  not  to  run  on 
in  dreary  endlessness,  but  its  events  are  to  have  a 
positivetermination,— aretofind  a  completion  inhar- 
monious and  God-given  order.  The  Divine  rest  of  the 
seventh  day  of  creation,  which  has  no  evening,  hovers 
over  the  world's  progress,  that  it  may  at  last  absorb 
it  into  itself.  It  is  upon  the  very  fact  that  the  rest  of 
God  is  also  to  be  a  rest  for  man,  and  that  God  has  de- 
clared this  by  the  institution  of  the  Sabbath,  that 
the  Apostle  in  Heb.  4  founds  a  proof  for  the  proposi- 
tion, "there  remaineth  therefore  a  Sabbath  rest  for 
the  people  of  God"  (Heb.  4:  9). 

The  full  purport,  however,  of  the  idea  of  the  Sab- 
bath is  not  attained  until  the  dominion  of  sin  and 
death,  which  has  entered  into  the  development  of 
mankind,  is  taken  into  account. 

[Analysis:  1)  The  chief  passages  relating  to  the  Sabbath ;  2)  the 
two  great  lessons  taught  by  the  Sabbath;  3)  the  final  rest  for 
the  people  of  God.] 

§  149.    The  Celebration  of  the  Sabbath. 

The  Sabbath  is,  therefore,  a  Divine  institution,  or, 
to  speak  more  correctly,  a  gift  of  Divine  grace,  for 
the  sanctification  of  the  people  (Ezek.  20:  12).  In 
other  words,  the  Sabbath  is  first  of  all  of  a  sacramen- 
tal nature.  To  the  divine  gift,  the  conduct  or  devo- 
tion of  the  people  which  God  requires  must  corre- 
spond, and  thus  a  sacrificial  is  added  to  the  sacra- 
mental element.  In  the  Old  Testament,  the  Sabbath, 
so  far  from  presenting  any  painful  aspect  of  renuncia- 
tion, is  regarded  as  a  delight  (Isa.  58:  13),  a  day  of 
joy  (compare  the  song  for  the  Sabbath,  Ps.  92). 

It  is  in  this  sense  we  must  regard  the  enactments 
with  respect  to  the  celebration  of  the  Sabbath.  The 
first  point  is  the  resting  from  labor,  to  which  belongs 
not  merel}^  the  intermission  of  servile  work,  but  also 


THE  ^EW  MOON  SABBATH  201 

the  prohibition  to  kindle  fires  in  their  dwellings  for 
the  preparation  of  food  (Ex.  16:  23;  35:  3).  Capital 
punishment  (Ex.  31:  14;  35:  2)  by  stoning  (Num.  15: 
35)  was  attached  to  the  transgression  of  the  enact- 
ments, as  it  was  to  that  of  all  the  fundamental  laws 
of  the  theocracy.  The  positive  celebration  of  the  Sab- 
bath arose  from  its  appointment  for  worship.  As  it 
was  possible  for  only  a  small  portion  of  the  people  to 
visit  the  central  sanctuary,  meetings  for  hearing  and 
meditating  on  the  Divine  Word  may  have  taken  place 
in  very  early  times,  but  the  first  trace  of  such  as- 
semblies is  found  in  2  Kings  4:  23.  Greater  prom- 
inence is  unmistakably  given  in  the  law  to  the  nega- 
tive than  to  the  positive  side  of  the  Sabbath  sanctifi- 
cation. 

[Analysis:  1)  The  Sabbath  is  a  gift  of  divine  grace;  2)  has  a 
sacramental  as  well  as  a  sacrificial  element;  3)  is  a  day  of  joy;  4) 
the  negative  aspect  of  the  celebration  of  the  Sabbath;  5)  the 
positive  celebration;  6)  the  laws  concerning  the  Sabbath.] 

§  150.    The  New  Moon  Sabbath. 

On  the  approach  of  the  new  moon,  the  Sanhedrim 
assembled  at  Jerusalem  to  receive  from  him  who  had 
seen  ihe  first  appearance  of  the  moon's  sick/e,the  informa- 
tion Avhich  was  then  transmitted  by  signals  through- 
out the  country.  The  ordinary  new  moons  were  only 
subordinate  festivals  (Num.  28:  11-15),  but  the 
seventii  new  moon,  that  of  the  month  Tisri  in  the 
autumn,  on  the  contrary,  was  a  Sabbatical  da3^  Its 
proper  name,  the  day  of  trumpet-sounding,  seems  to 
indicate  that  the  use  of  trumpets  in  public  worship 
took  place  with  special  solemnity  on  this  day.  Ac- 
cording to  Num.  10:  9,  10  this  sounding  of  the 
trumpet  reminded  the  people  that  God  was  thinking 
of  them. 

[Analysis:  1)  The  ordinary  new  moons;  2)  the  seventh  new 
moon ;  3)  significance  of  the  sounding  of  the  trumpet.] 


202  THE  MOSAIC  PUBLIC  WORSHIP. 

§  151.    The  Sabbatical  Year  and  the  Year  of  Jubilee. 

Four  laws  are  giveu  relating  to  the  Sabbatical 
year : 

1)  The  general  command  in  Ex.  23:  10,  11.  Care 
for  the  poor  is  the  point  of  view  under  which  the  Sab- 
batical year  is  here  chiefl,y  regarded. 

2)  The  more  detailed  law  in  Lev.  25:  1-7,  which 
more  precisely  designates  this  ordinance  as  a  rest  of 
the  land  unto  Jehovah.  The  point  of  view  here  taken 
is  that  the  produce  of  the  sabbatic  year  is  to  be  the 
common  property  for  man  and  beast. 

3)  An  essentially  new  enactment  is  contained  in  the 
third  law  (Dent.  15:  1-11).  The  question  here,  again, 
is  the  special  import  of  the  sabbatical  year  to  the 
poor.  For  in  the  seventh  yesiv  every  creditor  was  to 
release  the  loan  he  had  lent  to  his  neighbor. 

4)  The  fourth  law  respecting  the  sabbath  year 
(Deut.  31:  10-13)  enjoins  that  at  the  Feast  of  Taber- 
nacles in  the  year  of  release,  the  law  shall  be  read  in 
the  public  assembly  of  the  people  in  the  sanctuary.  In 
this  a  significant  hint  is  given  as  to  hoAv  the  seventh 
year  just  entered  upon  ought  to  be  hallowed. 

Seven  such  sabbatic  years  terminated  with  the  year 
of  Jubilee.  The  passage  Lev.  25:  8—10,  is  most 
naturally  understood  as  declaring  that  the  3^ear  of 
Jubilee  is  to  follow  the  seventh  sabbatical  year. 

With  regard  to  the  celebration  of  the  year  of  Ju- 
bilee, we  notice  first  the  feature  it  had  in  common 
with  the  sabbatical  year,  as  a  cessation  from  agri- 
cultural labor  (Lev.  25:  11,  12).  The  feature  peculiar 
to  the  3^ear  of  Jubilee  was  the  ''proclaiming  of  Kberty 
throughout  the  land"  (Lev.  25:  10).  In  this  year  of 
libert}^  there  took  place,  as  it  were,  a  new  birth  of  the 
state,  at  which  all  such  civil  impediments  as  were  op- 


THE  SABBATICAL  YEAR  AND  THE  YEAR  OF  JUBILEE.     203 

posed  to  the  theocratic   principles  were  abohshed. 

One  of  these  was  the  bondage  of  Israehtish  citizens 

(Lev.  25:  39-42).    At  this  time  also  the  restoration 

of  hereditary  estates  took  place  (Lev.  25:  23-28). 

[Analysis:  1)  The  four  laws  repecting  the  Sabbatical  year;  2) 
the  year  of  Jubilee;  3)   the  celebration  of  the  year  of  Jubilee,] 

§  152.    Import  and  Practicability  of  the  Institution  of  the 
Sabbatical  Year  and  the  Year  of  Jubilee. 

Much  has  been  said  at  different  times,  of  the  agri- 
cultural and  political  advantages  of  this  institution. 
But  of  all  this  the  law  says  not  a  word;  it  simply 
refers  to  the  Divine  blessing  with  which  obedience  was 
to  be  rewarded  (Lev.  25:  21,  22).  It  is  upon  the 
thought  that  man,  acknowledging  in  act  God's  high- 
er right  of  property  (Lev.  25:  23),  should  mthhold 
his  hand  from  cultivating  the  land,  and  place  it  whol- 
ly at  the  Lord's  disposal  for  His  blessing,  that  the 
whole  ordinance  is  founded.  Israel  was  thus  taught 
that  the  earth,  though  made  for  man,  was  yet  not 
made  merely  that  he  might  possess  himself  of  its  in- 
crease, but  that  it  might  be  holy  to  the  Lord,  and 
also  partake  of  His  blessed  rest.  The  Sabbath  year, 
therefore,  typically  points  to  the  time  when  creation 
shall  be  delivered  from  the  bondage  of  corruption 
(Rom.  8:  21). 

The  year  of  Jubilee,  by  which  the  Sabbatic  cycle  was 
completed,  has,  moreover,  its  own  specific  import  in 
the  idea  of  release,  and  of  the  reinstatement  of  the  the- 
ocracy in  its  original  and  divinely  appointed  order, 
in  which  all  were,  as  the  servants  of  God,  to  be  free, 
and  each  was  to  be  assured  of  his  earthly  main- 
tenance, by  being  restored  to  the  enjoyment  of  the 
inheritance  allotted  to  his  family  for  this  purpose. 

In  the  prophecy,  Isa.  61: 1-3,  the  year  of  Jubilee  is 


204  THE  MOSAIC  PUBLIC  WORSHIP. 

as  the  year  of  restoration  regarded  as  typical  of  the 
times  of  the  Messiah,  in  which  the  discords  of  the 
world's  history  are  to  be  resolved  into  the  harmony 
of  the  Divine  life.  And  hence  Christ  designates  Him- 
self as  the  fulfiller  of  this  prophecy  (Luke  4: 21);  while 
Heb.  4:  9,  by  calling  the  perfected  Kingdom  of  God 
the  Sabbath  of  the  people  of  God,  also  refers  to  the 
type  of  the  year  of  Jubilee. 

Although  there  were  great  difficulties  in  observing 
the  Sabbatical  j^ear,  still  the  system  was  b}^  no  means 
impracticable,  if  the  people  were  willing  to  sacrifice 
all  selfish  considerations  to  the  Divine  will.  The 
omission  of  the  ordinances,  was,  however,  already 
contemplated  in  Lev.  26:  35,  while  how  far  they  were 
really  carried  into  practice  in  post-Mosaic  times  does 
not  appear.  It  is  evident  from  2  Chron.  36:  21,  where 
it  is  said  that  the  land  lay  desolate  during  the  cap- 
tivity seventy  years  to  make  up  for  its  Sabbath  years, 
that  the  celebration  of  the  Sabbatical  j^ear  had  been 
omitted  during  the  last  centuries  before  the  captivity. 
After  the  captivity,  the  people,  under  the  influence  of 
Nehemiah,  bound  themselves  to  the  observance  of  the 
Sabbatical  year  (Neh.  10:  31),  which,  being  frequent- 
ly mentioned  by  Josephus,  must  have  been  henceforth 
the  general  practice. 

[Analysis:  1)  The  import  of  the  Sabbatical  year;  2)  its  lesson; 
3)  a  type;  4)  the  import  of  the  year  of  Jubilee;  5)  the  prophecy 
of  Isa.  61:  1— 3;  6)  Christ  the  fulfiller  of  this  prophecy;  7)  the 
practicability  of  keeping  the  Sabbatical  years;  8)  kept  after  the 
captivity.] 

§  153.    Enactments  concerning  the  Passover. 

The  enactments  relating  to  the  Passover  are  found 
in  Ex.  12:  1-28,  43-49;  13:  3-10;  23:15;  Lev.  23: 
5-8;  Num.  28:  16-25;  Deut.  16:  1-8.  In  Ex.  12: 1- 
20  we  have  the  entire  law  of  the  Passover,  as  deliv- 


Tr&E  FEAST  OF  THE  PASSOVER.  205 

6red  to  Moses  and  ^Aaron  before  the  fact  with  which 
this  feast  was  to  be  connected  had  taken  place,— a 
circumstance,  the  consideration  of  w^hich  will  obviate 
many  apparent  difficulties. 

During  the  whole  of  the  festival  nothing  leavened 
might  be  eaten  (Deut.  16:  3),  and  on  the  14th  of 
Abib  or  Nisan  all  leaven  and  leavened  bread  were 
cleared  out  of  the  house.  In  general  the  preparations 
for  the  repast  took  place  on  the  14th,  and  the  repast 
itself,  which  formed  the  commencement  of  the  feast  of 
unleavened  bread,  on  the  15th.  The  whole  animal  was 
eaten  that  same  night,  not  a  bone  of  it  being  broken, 
with  unleavened  loaves  and  bitter  herbs.  In  remem- 
brance of  what  occurred  at  the  institution  of  the  Pass- 
over, the  head  of  the  household  I'elated  the  history  of 
the  deliverance  of  Israel  during  that  night.  The 
Hallel  was  chanted  during  the  repast  by  the  assem- 
bled family  (Ps.  113  and  114  after  the  second  cup  and 
before  eating  the  lamb,  and  Ps.  115-118  before  the 
fourth  cup) . 

[Analysis:  1)  The  laws  concerning  the  Passover;  2)  the  prepa- 
rations for  the  repast ;   3)  manner  of  celebration;  4)    the  Hallel.) 

§  154.    Significance  of  the  Feast  of  the  Passover. 

The  significance  of  the  Feast  of  the  Passover  was, 
generally  speaking^  a  historical  one ;  it  was  celebrated 
in  the  remembrance  of  the  deliverance  of  Israel  from 
Egypt.  In  a  certain  aspect  the  feast  was  also  the 
consecration  of  the  beginning  of  harvest  (Lev.  23:  11, 
15).  When  we  inquire  into  the  special  import  of  this 
feast,  we  must,  first  of  all,  decide  whether  the  Passover 
transaction  proper  is  to  be  regarded  in  the  light  of  a  sacri- 
fice. We  would  answer  the  question  in  the  affirmative, 
because  the  Passover  is  expressly  exhibited  in  a  sacri- 
ficial point  of  view  in  Ex.  12:  27  ("it  is  the  sacrifice 


206  THE  MOSAIC  PUBLIC  WORSHIP. 

of  the  Lord's  Passover"),  in  Num.  9:  7,  13  ('"to  offer 
the  oblation  of  the  Lord  in  its  appointed  season"). 
So  too  it  is  said  in  1  Cor.  5:  7,  "For  our  Passover 
also  hath  been  sacrificed,  even  Christ.'' 

The  next  question  is,  under  what  c/ass  of  sacrifices  is 
the  Passover  to  be  comprised  ? 

Hengstenberg  maintains  that  it  belongs  to  the 
class  of  sin-offerings.  "The  Passover  is  a  sin-offering 
in  the  fullest  and  most  especial  sense."  Oehler  main- 
tains that  the  fact  that  it  is  a  repast  places  the  Pass- 
over in  the  class  of  peace-offerings;  and  since  there 
can  be  no  peace-offering  vithout  an  atonement,  which 
is  effected  by  the  sprinkling  of  the  blood,  the  Pass- 
over presupposes  an  act  of  expiation  effected  by  the 
application  of  the  blood  of  the  paschal  lamb.  The 
application  of  the  blood  to  the  door-posts  of  the 
house,  which  formed  the  place  of  sacrifice  at  the  first 
Passover,  had  the  same  significance  as  the  atone- 
ment and  purification  of  the  sanctuary  with  the 
blood  of  the  Day  of  Atonement  (Lev.  16: 16).  Covered 
and  purified  by  this  blood  the  house  was  secured 
against  the  destrojdng  angel.  The  blood  of  atone- 
ment was  the  wall  of  partition  between  the  people  of 
God  and  the  world. 

The  Passover  repast  bore  throughout  the  character 
of  a  feast.  The  Israelite  received  at  each  Passover 
ncAY strength  for  the  3^ear  just  commenced.  The  prohi- 
bition against  breaking  a  bone  of  the  paschal  lamb, 
meant  more  than  an  injunction  not  to  treat  it  like 
an  ordinarily  slaughtered  animal, — it  rather  signified 
that  those  who  were  partakers  of  it  were  united  in 
inseparable  communion.  Baehr  rightly  appeals  in 
explanation  to  the  analogous  passage  in  1  Cor. 
10;  17. 


THE    FEAST  OF  TABERN\CLE8.  207 

[Analysis:  1)  The  significance  of  the  Passover  was  historical; 
2)  it  was  also  the  consecration  of  the  beginning  of  harvest;  3) 
the  Passover  must  be  regarded  in  the  light  of  a  sacrifice;  4)  so  re- 
garded in  1  Cor.  5:  7;  5)  must  be  regarded  as  a  peace-offering; 
6)  preceded  by  an  atonement ;  7)  the  repast  had  the  character 
of  a  feast;  8)  a  type  of  the  Lord's  Supper;  9)  meaning  of  the 
fact  that  not  a  bone  of  the  lamb  should  be  broken.] 

§  155.    The  Feast  of  Weeks  (Pentecost). 

The  Feast  of  Weeks  (Pentecost)  owes  its  name  to 
the  fact  that  it  was  to  be  celebrated  seven  weeks  after 
the  Passover  (Lev.  23:  15-21).  It  was  also  known 
as  the  feast  of  harvest,  or  of  first  fruits.  In  the  Pen- 
tateuch it  has  the  significance  of  a  harvest  thanks- 
giving. A  historical  meaning  was  first  given  to  this 
feast  by  the  later  Jews,  who  made  it  refer  to  the  giv- 
ing of  the  law  upon  Mount  Sinai,  which  is  said  by  the 
Jewish  tradition  to  have  taken  place  on  the  fiftieth 
day  after  the  departure  from  Egypt,  while  Ex.  19:  1 
states  quite  generally  that  it  was  in  the  third  month. 

The  central  point  of  the  religious  celebration  of  this 

festival  of  one  day's  duration,  was  the  offering  of  the 

two  loaves  of  first-fruits  for  the  whole  people.    As  the 

wave-sheaf  at  the  Passover  was  a  sign  that  harvest 

had  begun,  so  were  these  wave  loaves,  a  sign  that  the 

harvest  was  completed.    With  the  offering  of  these 

loaves  were  combined  large  burnt,  sin,  and  peace 

offerings  (Lev.  23:  17,  18).    The  feast  was  enlivened 

by  festal  repasts,  which  were  furnished  by  the  free  will 

offerings  (Deut.  16:  10,  11). 

[Analysis:  1)  The  names  given  to  the  Feast  of  Weeks;  2)  its 
significance;  3)  its  historical  meaning ;  4)  the  central  point  of 
its  religious  celebration ;   5)   accompanying  offerings.] 

§  156.    The  Feast  of  Tabernacles. 

The  Feast  of  Tabernacles  was  kept  on  the  seventh 
month  (Tisri),  from  the  fifteenth  day  onward  and 


208  THE  MOSAIC  PUBLIC  WORSHIP. 

lasted  seven  days.  To  these  was  added  an  eighth,  the 
Aisereth  (probably  conclusion),  ^xhioh.  undoubtedly  had 
a  reference  to  the  close  of  the  whole  annual  cycle  of 
feasts.  The  historic  import  of  the  Feast  of  Tabernacles 
was  to  remind  the  people,  by  a  seven  days'  dwelling 
in  booths  made  of  boughs,  of  the  wandering  of  their 
fathers  in  the  mlderness  (Lev.  23:  42,  43).  It  was 
the  greatest  feast  of  rejoicing  of  the  year,  and  pro- 
vided with  more  numerous  sacrifices  than  the  others 
(Num.  29:  12-34).  Very  splendid  ceremonies  were 
subsequently  added  to  it,  especiall}^  the  daily  libation 
o/ wafer,  probably  ^dth  reference  to  Isa.  12:  3,  and 
the  illumination  of  the  court  on  the  first  day  of  the 
feast,— customs  to  which  perhaps  the  words  of  Christ, 
John  7:  37,  8:  12,  may  refer. 

Thus  the  festal  half  of  the  Israelitish  ecclesiastical 
year  coincided  with  the  season  in  which  the  annual 
bounties  of  nature  were  gathered ;  while  during  the 
wintry  half  of  the  year,  on  the  contrary,  the  course  of 
the  Sabbaths  and  the  new  moons  was,  according  to 
the  Moasic  ritual,  uninterrupted  by  festivals.  It  was 
only  later  on,  that  the  Feast  of  the  Dedication  in  the 
ninth  month,  and  the  Feast  of  Purim  in  the  twelfth, 
were  observed. 

[Analysis:  1)  The  time  of  the  Feast;  2)  its  historic  import;  3) 
ceremonies  connected  with  Feast;  4)  the  festal  half  of  the 
Jewish  year.] 


PART  II 


PROPHETISM. 


PART  II. 


PROPHETISM. 

SECTION  I, 

THE  DEVELOPMENT  OF  THE  THEOC^RACY  FROM  THE 
DEATH  OF  JOSHUA  TO  THE  CLOSE  OI'  THE  OLD  TESTA- 
MENT REVELATION. 

CHAPTEE  I. 

THE  TIMES  OF  THE  JUDGES. 

§  157.    Course  of  Events.    Import  of  the  Office  of  Judge. 

The  history  of  the  period  of  the  Judges  exhibits  a 
constant  alternation  between  the  apostasy  of  the 
people  and  their  consequent  chastisement  by  the 
Divine  power,  on  the  one  hand,  and  the  return  of  the 
people  to  their  God  and  the  Divine  deli verances there- 
with connected,  on  the  other. 

In  times  of  oppression,  Avhen  the  children  of  Israel 
cried  unto  the  Lord  (Judg.  3:  9,  15:  4:  3;  etc.),  in- 
dividual men— the  Judges— arose,  who  aroused  by  the 
Spirit  of  Jehovah,  turned  back  the  hearts  of  the  peo- 
ple to  their  God,  revived  in  them  the  remembrance  of 
God's  dealing  with  them  in  past  times,  and  then 
broke  the  hostile  yoke  under  which  they  were  suffer- 
ing. The  whole  aim  of  the  narrative,  however,  is  not 
the  glorification  of  these  men  as  the  heroes  of  the  na- 
tion, but  the  design  is  rather  to  show^  that  the  help 
afforded  was  the  result  of  an  outpouring  of  the  Divine 
Spirit;  and  that  God,  in  effecting  the  deliverance  of 
His  people,  made  choice  of  the  lowly  and  despised  as 
His  instruments.  Very  instructive  in  this  respect  is 
the  history  of  Gideon,  the  most  prominent  among  the 
earlier  judges. 


212  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

The  office  of  c/f/a(g'e  was  neither  permanent  nor  hered- 
itary, but  purely  personal.  Called  to  a  prominent 
position  by  the  necessities  of  the  times,  they  acted 
with  energy  in  the  affairs  of  the  individual  tribes  at 
the  head  of  which  they  were  placed,  but  exercised  no 
abiding  influence  upon  the  nation,  which,  on  the  con- 
trary, relapsed  into  its  former  course,  when  its  bur- 
dens were  lightened  or  the  Judge  was  dead  (Judg.  2: 
16-19). 

[Analysis:  1)  General  character  of  this  period;  2)  the  Judges;  3) 
aim  of  the  Book  of  the  Judges;  4)  the  import  of  the  office  of 
Judge.] 

§  158.    Religious  Condition.  Decline  of  the    Theocratic 
Institutions. 

Are  we  justified,  in  speaking  of  a  decline  of  the  theo- 
cratic institutions,  and  does  the  Book  of  Judges  really 
presuppose  a  legislation  and  a  history  such  as  the 
Pentateuch  and  the  Book  of  Joshua  attest?  (Great 
stress  has  alwaj^s  been  laid  upon  this  point  by  the 
opponents  of  the  Mosaic  authorship  of  the  Penta- 
teuch.) So  far  as  religious  institutions  in  particular 
are  concerned,  it  mush  be  observed  that  it  is  foreign 
to  the  entire  purpose  of  the  Book  of  Judges  to  enter 
into  the  subject,  and  consequently  the  inference  that 
institutions  not  mentioned  therein  would  not  have 
existed,  is  utterly  unjustified.  This  applies  equallj^ 
to  the  Book  of  Joshua,  which  confessedly  presupposes 
the  Pentateuch.  There  are,  however,  quite  sufficient 
data  in  the  Book  of  Judges  to  show  that  although 
during  this  period  and  down  to  Samuel  the  injunc- 
tions and  ordinances  of  the  law  were  for  the  most 
part  neglected,  the  theocratic  institutions,  as  they  are 
said  to  have  existed  under  Moses  and  Joshua,  are 
nevertheless  in  all  essential  matters  presupposed. 


RELIGIOUS  CONDITION.  213 

The  main  question  is :  Does  the  Book  of  Judges 
know  of  a  central  sanctuary  as  the  only  authorized 
place  of  sacrifice?  or  did  several  sanctuaries  of  Je- 
hovah exist  contemporaneously  in  the  times  of  the 
Judges?  We  answer:  The  national  sanctuary,  the 
tabernac/e,  was  during  the  times  of  the  Judges  perma- 
nently located  at  Shiloh  (Josh.  18:  1;  19:  51;  Judg. 
18:  31 ;  1  Sam.  1 ;  etc.).  It  was  there  that  the  annual 
festivals  were  solemnized  (Judg.  21:  19;  1  Sam.  1:3), 
and  the  regular  sacrificial  worship  was  offered  (ISam. 
2:  12,  13).  A  second  legitimate  tabernacle  in  some 
other  locality  is  not  once  spoken  of.  The  w^hole  nar- 
rative of  1  Sam.  4,  according  to  which  the  carrying 
away  of  the  ark  was  regarded  as  a  terrible  calamity, 
is  deprived  of  all  meaning  unless  the  existence  of  but 
a  single  ark  is  assumed. 

The  fact  that  the  Books  of  Judges  and  Samuel  take 
but  little  notice  of  the  individual  sacrificial  laws  in  the 
Pentateuch,  is  easily  accounted  for  by  the  nature  of 
the  contents  of  these  books. 

It  has  also  been  claimed  that  the  Book  of  Judges 
knows  nothing  of  the  calling  of  the  tribe  of  Levi,  as 
appointed  in  the  Pentateuch.  On  the  contrary,  we 
regard  it  as  a  prominent  and  remarkable  fact,  that 
the  Levites  appear  in  the  Book  of  Judges  in  exactly 
that  position  which  Deuteronomy  assumes,  when  it 
always  classes  them  with  the  strangers  on  account  of 
their  poverty.  Nor  is  it  difficult  to  show  why  there 
were  as  3^et  no  organized  Levitical  services.  The  ser- 
vices appointed  to  the  Levites  in  the  Pentateuch 
ceased  with  the  wanderings  of  the  tabernacle,  and 
nothing  was  enacted  in  the  law  with  respect  to  their 
further  employment ;  while  the  period  of  the  disinte- 
gration of  the  theocracy  was  one  utterly  un adapted 
for  the  production  of  new  ordinances  of  worship. 


214  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

[Analysis:  1)  During  the  times  of  the  Judges  the  ordinances  oi 
the  law  were  largely  neglected;  2)  but  the  legislation  of  the  Pen- 
tateuch was  presupposed;  3)  the  Book  of  Judges  knows  of  only 
one  authorized  place  of  sacrifice;  4)  of  only  one  ark;  5)  the  reason 
the  historical  books  take  but  little  notice  of  the  sacrificial  laws; 
7)  the  position  of  the  Levites  in  the  Book  of  Judges.] 


§  159.    Religious  Syncretism  of  this  Period. 

The  commixture  Avith  other  religions  was  manifested 
in  a  two-fold  manner  during  the  age  of  the  Judges. 
1)  By  a  blending  of  the  worship  of  Jehovah  with 
heathenism,  on  the  part  of  those  Israelites  who  had 
fallen  into  Canaanitish  idolatry.  2)  By  the  fact  that 
even  among  those  who  adhered  to  the  worship  of  Je- 
hovah, the  religious  consciousness  was  more  or  less 
obscured  by  heathen  ideas.  Hence  the  image- worship 
of  Micah  and  the  Danites. 

Here  likewise  the  narrative  concerning  Jephthah 
belongs  (Judges  11:  28-40).  The  opinion  which  pre- 
vailed in  Jewish  antiquity  and  among  the  Fathers  of 
the  Church,  and  which  was  also  embraced  by  Luther, 
and  many  moderns,  is  that  Jephthah  really  slew  his 
daughter,  and  offered  her  as  a  burnt  offering  upon  the 
altar.  The  view  that  Jephthah  only  consecrated  his 
daughter  to  the  service  of  the  sanctuary  in  a  state  of 
life-long  virginity,  was  first  urged  by  certain  mediae- 
val Rabbins  (Kimchi,  Ralbag,  etc.),  and  has  since 
been  maintained  by  Hengstenberg,  Cassel,  Gerlach, 
Keil,  and  others,  who  refer  to  Ex.  38:  8  and  1  Sam. 
2:  22,  where  women  are  mentioned  as  serving  in  the 
sanctuary.  According  to  this  view,  the  fulfillment  of 
the  vow  would  lie  in  the  words  of  Judg.  11:  39,  which 
must  not  be  taken  as  pluperfect  (''and  she  had  not 
known  man"),  but  as  an  account  of  what  now  took 
place  ("and  she  knew  no  man").  Oehler  grants  that 
there  are  some  things  in  the  narrative  favorable  to 


RELIGIOUS  SYNCRETISM.  215 

this  view,  but  nevertlieless  rightly  maintains  that 
this  interpretation  is  at  variance  with  the  plain  mean- 
ing of  the  words,  "who  did  with  her  according  to  his 
vow  which  he  had  vowed",  which  in  their  reference  to 
Judg.  11:  31  cannot  relate  to  a  merely  spiritual  sacri- 
fice. It  cannot,  however,  be  inferred  from  the  narra- 
tive that  human  sacrifices  were  at  this  time  legal  in 
the  worship  of  Jehovah,  the  matter  being  evidently 
represented  as  a  horrible  exception.  The  history 
shows  that  in  those  days,  when  the  worship  of  Baal 
and  Moloch  was  still  contending  for  the  mastery  vdth 
the  true  service  of  Jehovah,  the  fear  of  the  Holy  One 
of  Israel,  might  even  in  the  heart  of  a  servant  of  the 
Lord,  be  perverted  to  the  shedding  of  human  blood 
for  the  sake  of  keeping  a  rashly  uttered  vow. 

(Analysis:  1)  The  commixture  with  false  reh'gions  manifested  in 
a  two-fold  manner;  2)  the  narrative  concerning  Jephthah;  3)  the 
explanation  of  Luther ;  4)  of  many  moderns ;  5)  the  literal  expla- 
nation the  best;  6)  does  not  however  countenance  human  sacri- 
fice.] 


CHAPTER  II. 

FOUNDATION  OF  THE  MONARCHY, 

§  160.    The  Philistine  Oppression.    SamueL 

The  appearance  of  Samuel,  and  the  growth  of  Pro- 
phetism  by  his  means,  form  the  turning-point  of  the 
period  of  the  Judges.  The  new  state  of  affairs  had 
been  prepared  for,  partly"  by  Phihstine  oppression, 
which  was  both  a  longer  and  a  heavier  judgment 
than  any  mth  which  the  people  had  yet  been  visited 
and  partly  by  the  judgeship  of  Eli. 

The  person  of  Samuel,  moved  as  he  was  by  the  pro- 
phetic spirit,  became  the  centre  of  the  nation's  life. 
The  sanctuary  at  Shiloh  being  rejected,  and  the 
agency  of  the  high-priesthood  suspended,  the  media- 
torship  between  God  and  His  people  rested  with  the 
prophet,  who  though  not  of  the  priestly  race,  but  by 
descent  a  Levite  of  the  region  of  Ephraim,^  now  per- 
formed sacrificial  services  in  the  presence  of  the  people 
(1  Sam.  7:  9, 10).  As  the  central  sanctuary  was  no 
longer  existing,  we  now  find  various  places  of  sacrifice, 
as  the  high  places  of  Ramah  (1  Sam.  9:  13),  Bethel 
and  Gilgal  (1  Sam.  10:  3;  11:  15;  15:  21).  Thus  were 
the  bounds  imposed  by  the  Mosaic  ritual  for  the  first 
time  broken  through. 

The  day  of  penitence  and  prayer  for  which  Samuel 
assembled  the  people  at  Mizpah,  in  the  tribe  of  Benja- 
min, after  he  had  put  down  idolatry,  became,  by  the 

1  The  fact  that  Samuel  was  devoted  to  the  service  of  the  sanct- 
uary by  a  special  vow,  proves  nothing  against  his  Levitical  des- 
cent, because  without  this  vow  such  service  was  not  binding  on 
him  till  he  should  be  twenty-five  years  of  agQ, 


THE  PROPHETIC  OFFICE.  217 

help  of  Jehovah,  who  acknowledged  the  prayer  of  His 
prophet,  a  day  of  victory  over  their  enemies,  and  the 
beginning  of  their  deliverance  (1  Sam.  7:  5 — 17).  Sa- 
muel was  henceforth  Judge  of  the  whole  nation ;  and 
the  prophetic  office  began  from  this  time  to  develop 
its  agency,  on  which  account  the  history  of  prophe- 
tism,  properly  speaking,  dates  from  Samuel  (Acts.  3: 
24). 

[Analysis :  1)  The  history  of  Prophetism  begins  with  Samuel ;  2) 
the  prophet  became  the  centre  of  the  nation's  life;  3)  various 
places  of  sacrifice;  4)  Samuel  was  the  last  of  the  Judges.] 

§  161.    Nature,  Importance,  and  first  Beginnings  of  the 
Prophetic  Office. 

In  the  discussion  of  the  institution  and  duties  of  the 
prophetic  office  our  point  of  departure  must  be  the 
fundamental  passage,  Deut.  18:  9—22.  The  character 
of  the  prophetic,  differed  entirely  from  that  of  the 
priestly  office.  It  av as  not,  like  the  latter,  confined  to 
one  tribe  and  one  family,  nor,  generally  speaking  to 
an  external  institution,  though  a  certain  succession 
subsequently  took  place. 

The  prophet  was  to  prove  his  divine  mission,  not 
so  much  by  signs  and  wonders,  for  the  performance  of 
which  evei^  a  false  prophet  might  receive  power,  as  by 
his  confession  of  the  God  who  redeemed  Israel  and 
gave  them  the  law  (Deut.  13:  1—5).  xigain,  what  the 
prophet  spoke  was  to  come  to  pass ;  that  is,  the  pro- 
phetic word  was  to  be  corroborated  by  its  historical 
fulfilment. 

The  prophetic  office  was  designed  1)  to  prevent  a 
mere  lifeless  transmission  of  legal  injunctions,  and  2) 
to  cast  a  light  on  the  future  of  the  people,  and  to  dis- 
close to  them  the  Divine  counsels,  whether  for  their 
warning  or  comfort. 

The  prophet  is  the  man  of  the  Spirit.   By  the  Spirit 


218  THE  DEVELOPMENT  OF  THE  THEOCEACY. 

of  Jehovah  is  the  Divine  word  put  into  the  mouth  oi 
the  prophet,  hence  also  his  name  Nabhi.  The  classical 
passage  as  to  the  meaning  of  the  word  Nabhi  is  Ex.  4: 
14-16  taken  in  connection  Avith  Ex.  7:  1.  The  Nabhi 
is  the  interpreter,  the  one  who  speaks  for  another ;  who 
utters  the  words  that  another  has  put  into  his  mouth. 
The  gift  of  prophec}^  is  that  which  institutes  a  direct 
personal  intercourse  between  God  and  man ;  and  pro- 
phecy thus  becomes,  through  God's  self- witness  to  the 
prophet,  the  type  of  the  teaching  of  His  people  by  God 
Himself  under  the  new  covenant  (Jer.  31:  34;  John  6: 
45).  The  operation  of  the  Divine  Spirit,  however, 
upon  the  prophet,  was  not  merely  intellectual,  but 
one  which  renewed  the  whole  man.  The  prophet  be- 
came another  man  (1  Sam.  10:  6),  and  received  an- 
other heart  (1  Sam.  10:  9.) 

The  first  beginnings  of  prophecy  reach  back  to  the 
times  before  Samuel.  For  Moses  was  himself  a  pro- 
phet (Deut  34:  19),  and  his  sister  Miriam  is  also  called 
a  prophetess  (Ex.  15:  20;  Num.  12:  2).  But  in  the 
earlier  times  of  the  Judges,  the  gift  of  prophecy  ap- 
peared but  occasionally  (Deborah,  Judg.  4:  4,  6, 14; 
1  Sam.  3:  27).  There  must  also,  as  maj^  be  inferred 
from  1  Sam.  9:  9,  have  been  from  time  to  time  seers, 
with  whom  counsel  was  taken  in  private  affairs,  but 
of  whom  a  more  extensive  sphere  of  operation  cannot 
be  assumed. 

It  cannot  be  proved  from  Amos  2:  11  that  the 
schools  of  the  prophets  existed  before  Samuel, — nor  from 
the  fact  that  Samuel  was  a  Nazarite  as  well  as  a  pro- 
phet, that  prophecy  being  thus  combined  with  Naza- 
ritism,  these  schools  of  the  prophets  existed  in  the 
form  of  ascetic  associations,  into  which  many  retired 
during  these  troublous  times. 


*rHE  SCHOOLS  OF  THE   PROPHETS.  219 

[Analysis:  1)  Importance  of  the  passage  in  Dent.  18:  9—22;  2)  the 
prophetic  office  not  limited  to  one  family  or  tribe;  8)  proof  of  the 
prophetic  mission;  4)  aim  of  the  prophetic  office;  5)  meaning  of 
the  word  prophet;  6)  the  gift  of  prophecy;  7)  Moses  was  a  prophet; 
8)  the  schools  of  the  prophets]. 

§  162.    The  so-called  Schools  of  the  Prophets. 

There  is  scarcely  any  subject  of  Old  Testament  his- 
tory and  theology  which  could  formerly  boast  of  hav- 
ing excited  so  large  a  share  of  interest  and  investiga- 
tion as  the  so-called  schools  of  the  prophets,  which  made 
their  appearance  at  only  two  periods  of  Israelitish 
history,  viz.,  in  the  days  of  Samuel,  and  in  the  king- 
dom of  the  ten  tribes  in  the  times  of  Elijah  and  Elisha. 

By  this  assembly  of  prophets  around  Samuel,  we 
understand  an  association  of  prophets  drawn  to- 
gether by  the  leading  of  the  Spirit,  and  among  whom 
the  prophetic  gift  was  cherished  by  sacred  services 
performed  in  common.  It  cannot  be  legitimately  in- 
ferred that  the  cultivation  of  vocal  and  instrumental 
music  was  the  direct  end  of  this  association,  as  musi- 
cians are  distinguished  from  prophets.  Music  was  de- 
signed, on  the  one  hand,  to  prepare  the  mind  for  the 
apprehension  of  the  Divine  voice  (compare  2  Kings  3: 
15);  on  the  other,  to  be  a  vehicle  for  the  utterance  of 
the  prophetic  inspiration  i. 

This  prophetic  office,  after  Samuel  had  founded  the 
kingdom,  and  delivered  up  to  the  king  the  authority 
he  had  exercised  as  judge,  may  be  defined  as  that  of 
watchman  to  the  theocracy.  This  oflice  of  watchman 
was  to  be  exercised  both  toward  the  nation  in  general 
and  toward  the  holders  of  theocratic  offices  in  parti- 
cular, especially  the  king.  It  was  also  their  office  to 
write  the  theocratic  history. 

1  There  is  so  close  a  connection  between  sacred  song  and  pro- 
phecy, that  the  former  is  itself  called  prophesying  (1  Chron.  25:  2, 
3);  and  the  chief  singers  appointed  by  David  (1  Chron.  25:  1,  5; 
2  Chron.  29:  30)  are  called  prophets  and  seers. 


^20  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

[Analysis:  1)  The  schools  of  the  prophets ;  2)  gathered  around 
Samuel;  3)  a  close  connection  between  music  and  prophecy;  4) 
the  prophet  was  the  watchman  and  historian  of  the  time.] 

§  163.    The  Foundation  of  the  Israelitish  Kingdom.  Conse- 
cration of  the  King. 

The  request  of  the  people  for  a  king,  in  the  sense  in 
which  it  was  made  to  Samuel,  was  a  denial  of  the 
sovereignty  of  Jehovah,  a  renunciation  of  their  own 
glory  as  the  theocratic  people,  and  a  misconception 
of  the  power  and  faithfulness  of  the  covenant  God.  A 
faulty  constitution,  and  not  their  own  departure  from 
God  and  His  law,  was  regarded  as  the  cause  of  their 
misfortunes.  Their  hope  of  a  better  future  was  there- 
fore founded  upon  the  institution  of  an  earthly  govern- 
ment, and  not  upon  the  return  of  the  people  to  their 
God. 

To  make  it  evident  that  the  Divine  choice  was  en- 
tirely independent  of  earthly  considerations,  it  was 
not  a  man  of  importance,  but  one  as  yet  unknown,  of 
the  least  family  of  the  smallest  of  the  tribes  (1  Sam. 
9:  21),  who  was  raised  to  the  throne. 

The  consecration  to  the  kingship  was  effected  ac- 
cording to  ancient  and  recognized  usage,  by  anointing, 
a  rite  performed  by  Samuel  on  Saul  (1  Sam.  10:  1), 
and  subsequently  on  David  (1  Sam.  16:  3),  and  re- 
peated in  the  case  of  the  latter  after  his  actual  en- 
trance upon  the  government  (2  Sam.  2:  4;  5:  3),  by 
the  elders  of  the  people. 

Anointing  was  a  symbol  of  endowment  with  the  Di- 
vine Spirit  (1  Sam.  10:  1,  9;  16:  13),  the  gift  which  is 
the  condition  of  a  A^dse,  just,  and  powerful  govern- 
ment,—all  ability  to  rule  righteously  being  but  an 
outflow  of  Divine  msdom  (Prov.  8:  15,  16). 

[Analysis:  1)  The  sin  of  Israel  in  asking  for  a  king;  2)  they  rested 
their  hopes  on  an  earthly  government;  8)  the  divine  choice;  4)  the 
consecration  of  the  king;  5)  significance  of  the  anointing.) 


CHAPTEK  III. 

PEEIOD  OF  THE  UNDIVIDED  KINGDOM. 

§  164.    Saul. 

The  history  of  Israel  during  the  time  of  the  undi- 
vided kingdom  is  separated  by  the  reigns  of  its  three 
Kings  into  three  sections  essentially  differing  in  char- 
acter. 

The  reign  of  Saul  at  once  displays  the  Kingdom  in 
conflict  with  the  theocratic princip/e  msiintsimedhy  the^ro- 
phets.  The  narrative  in  the  First  Book  of  Samuel, 
how  Saul  after  being  forsaken  by  God,  advanced  step 
by  step  to  his  tragical  end,  and  the  Books  of  Samuel 
in  general,  are  the  most  complete  portion  of  Old 
Testament  history ;  while  the  vivid  and  graphic  de- 
scriptions, and  the  sharpness  and  delicacy  with  which 
the  chief  characters  are  portrayed,  are  excellent  even 
in  an  artistic  point  of  view. 

[Analysis:  1)  The  undivided  kingdom;  2)  character  of  the  reign 
of  Saul;  3)  the  graphic  narrative  of  the  Books  of  Samuel.] 

§  165.    History  of  the  Reign  of  David. 

David  had  reigned  seven  and  a  half  years  in  Hebron 
before  he  received  the  submission  of  all  Israel  in  a 
form  in  w^hich  the  theocratic  principle  was  expressly 
recognized  (2  Sam.  5:  2,  3).  Thus  began  the  power- 
ful reign  of  David,  whose  kingship  becomes  the  type 
of  the  kingdom  of  God  which  overcomes  the  world. 
Hence  all  the  attributes  of  the  latter  are  ascribed  to 
him :  he  is  destined  to  subdue  the  heathen  (Ps.  18:  43 
—47);   his  dominion  is  to  extend  to  the  end  of  the 


222  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

earth  (Ps.  2:  8;  72:  8;  etc.),  and  is  of  continual  and 
eternal  duration  (2  Sam.' 7:  16;  23;  5;  etc.) 

The  kingship^  as  administered  by  David,  appears 
neither  as  a  necessary  evil  nor  an  improved  constitu- 
tion, but  as  a  new  ethical  power.  The  king  becomes 
also  the  representative  of  the  people,  and  the  idea  of 
Divine  Sonship,  which  in  the  first  place  appertains  to 
the  people,  is  transferred  to  him.  Kingship  in  the 
person  of  David  exhibits  also  a  certain  measure  of  the 
priestly  cliaracier;  for  David  appeared  for  the  people 
before  the  Lord  with  sacrifices  and  intercessions,  and 
brought  back  to  them  the  Lord's  blessing  (2  Sam.  6: 
18). 1 

It  is  a  peculiarity  of  David,  like  Moses  and  Samuel, 
that  to  a  certain  degree  he  unites  in  himself  MreeMeo- 
craiic  dignities;  for  the  gift  of  prophecy  also  was  be- 
stowed on  him,  the  Spirit  of  God  spoke  by  him,  SAid 
the  words  of  God  were  on  his  tongue  (2  Sam.  23:  2). 

In  the  histor}?-  of  revelation,  the  eternal  covenant 
of  God  with  David  and  his  seed  (Ps.  89:  20-37)  now 
enters  as  a  new  element  (2  Sam.  23:  5);  the  full  mani_ 
festation  of  the  kingdom  of  God  being  henceforth 
combined  with  the  realization  of  the  "sure  mercies  of 
David"  (Isa.  55:  3);  and  thus  upon  the  foundation  of 
the  theocratic  notion  of  kingship  arose  the  prophecy 
of  its  antitypical  perfection  in  Messiah. 

It  is  not,  however,  solely  in  virtue  of  his  theocratic 
position,  but  also  by  reason  of  his  persona/  religious 
development,  that  Da^dd  is  an  important  character  in 
the  history  of  the  Old  Testament.  The  contrast  be- 
tween sin  and  grace,  which  it  is  the  object  of  the  pse- 
dagogy  of  the  law  to  bring  to  light,  appeared  in  all 
its  sharpness  in  his  inner  life ;  and  his  life  of  continual 

This  was  done,  however,  without  encroaching  upon  the  spe- 
cial duties  of  the  priesthood. 


THE  FORM  OF  WORSHIP  UNDER  DAVID.  228 

conflict  brings  to  view,  both  the  deep  degradation  of 

the  fallen,  sin-burdened  man,  and  the  elevation  of  a 

spirit  richly  endowed  with  divine  grace.  To  a  greater 

degree  than  any  other  Old  Testament  character,  he 

experienced  the  restlessness  and  desolation  of  a  soul 

burdened  with  the  consciousness  of  guilt,  the  longing 

after  reconciliation  with  God,  the  struggle  after  purity 

and  renovation  of  heart,  the  joy  of  forgiven  sin,  the 

heroic,  all  conquering  power  of  confidence  in  God, 

the  ardent  love  of  a  gracious  heart  for  God ;  and  has 

given- in  his  Psalms  imperishable  testimony  as  to  what 

is  the  fruit  of  the  law  and  what  the  fruit  of  faith  in 

man.i 

It  is  impossible  to  rate  too  highly  the  treasure  that 

Israel  possessed  in  the  Psalms,  that  copy-book  of  the 

saints,  as  Luther  called  them ;  nor  can  it  be  doubted 

that  it  was  chiefly  by  means  of  the  Psalms  that  the 

Word  of  God  dwelt  in  the  homes  of  Israel,  and  that 

the  knowledge  of  the  sacred  history  was  kept  up 

among  the  people. 

[Analysis:  1)  The  reign  of  David  is  a  type  of  the  kingdom  ot 
God;  2)  all  the  attributes  of  the  latter  are  ascribed  to  him;  a)  the 
idea  of  divine  Sonship  is  transferred  to  him;  4)  he  exhibits  also 
the  priestly  character;  5)  like  Moses  and  Samuel  he  unites  in  him- 
self three  theocratic  dignities;  6)  the  eternal  covenant  of  Godnow 
enters  upon  a  new  development;  7)  his  kingship  a  type  of  the 
kingship  of  the  Messiah;  8)  his  personal  religious  deveiopmejit; 
9)  the  lessons  of  David's  life;  10)  the  Psalms  the  prayer-book  of 
the  Church  of  God.] 

§  166.    The  Form  of  Worship  under  David. 

The  building  of  the  temple,  which  David  was  not 
permitted  to  undertake,  was  at  all  events  prepared 
for  by  him, — for,  unless  Solomon  on  entering  upon  his 
government  had  found   considerable  treasures,    he 

1  What  a  perversion  of  all  Sacred  History  on  the  part  of  those 
Higher  Critics  who  deny  the  Davidic  composition  ofall  the  Psalms. 


224  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

could  not  so  quicldj^  have  commenced  the  work  of 
building. 

David  displayed  an  active  zeal  for  public  worship, 
which  manifested  itself,  in  the  first  place,  with  respect 
to  the  organization  of  the  priesthood.  David  regu- 
larly  organized  the  priestly  service,  by  dividing  the 
priests  into  twenty-four  classes,  of  which  sixteen  be- 
longed to  the  line  of  Eleazar  and  eight  to  that  of 
Ithamar  (1  Chron.  24:  3-5).  Each  class  had  a  presi- 
dent at  its  head,  and  had  to  officiate  for  a  week,  from 
Sabbath  to  Sabbath  (2  Chron.  23:  4).  The  order  of 
the  classes  was  determined  bv  lot  (1  Chron.  24:  7- 
19). 

David  also  organized  the  service  of  the  Leviies.  Op- 
portunity was  afforded  by  the  introduction  of  music 
into  the  public  worship  (2  Chron.  29:  25).  By  this 
service  of  song,  by  which  words  as  well  as  acts  were 
made  prominent  in  public  worship,  the  spiritualitj^  of 
the  temple  service  was  increased.  Towards  the  close 
of  his  life,  David  with  a  view  to  the  needs  of  the  future 
temple,  arranged  a  more  complete  organization  of 
Levitical  services,  dividing  the  38,000  Levites  who 
were  at  that  time  thirty  years  old  and  upwards  into 
four  classes  (1  Chron.  23:  3-5),  three  of  whom  had 
charge  of  the  service  af  the  sanctuary  viz.,  1)  the  ser- 
vants of  the  priests  (24,000);  2)  singers  and  musi- 
cians (4,000);  3)  door  keepers  (4,000);  and  to  the 
fourth  class  (6,000),  called  officers  and  judges,  was 
delivered  the  care  of  external  affairs  (1  Chron.  26: 29). 
The  first  class  was  subdivided  into  24  courses  corres- 
ponding with  the  24  classes  of  priests ;  the  class  of 
singers  and  minstrels  into  24  bands,  each  of  which 
had  a  president  and  eleven  masters  of  thesamefamilj^ 
at  its  head  (1  Chron.  25:  6-31).  The  share  of  the 
congregation  in  the  musical  service  of  the  sanctuary 


SOLOMON.  225 

seems  to  have  been  generally  limited  to  saying 
''Amen"  and  ''Hallelujah",  and  the  like  (1  Chron.  10: 
36;  Jer.  33:  11).  It  is  self  evident  that  the  arrange- 
ments instituted  by  David  could  not  be  fully  carried 
out  till  the  completion  of  the  temple  by  Solomon,  as 
is  indeed  expressly  stated  in  2  Chron.  8:  14,  15. 

[Analysis :  1)  David  made  arrangements  for  the  building  of  the 
temple;  2)  organized  the  priestly  service;  3)  as  well  as  the  service 
of  the  Levites;  4)  introduced  a  service  of  song;  the  Levites  were 
organized  into  four  classes;  6)  a  responsive  service.] 

§  167.    Solomon.    The  Building  of  the  Temple. 

Among  Solomon's  works,  the  temple  offers  special 
matter  for  consideration  with  respect  to  Biblical  The- 
ology. The  description  of  the  temple  (1  Kings  6  and 
7)  is  evidently  derived  from  a  document  compiled  by 
an  eye-witness.^  The  proportions  of  the  tabernacle 
were  in  all  essential  respects  followed  in  the  temple 
building,  which  was  constructed  of  hewn  stone.  It  was 
divided  into  two  parts,  of  which  the  foremost  was  forty 
cubits  long ;  the  hindmost,  the  holy  of  holies,  twenty 
cubits  long  and  as  many  high  and  broad,  thus  form- 
ing a  cube.  Before  the  east  side  of  the  temple  was  a 
porch,  the  whole  breadth  of  the  temple,  twenty  cubits 
long  and  ten  wide.  The  temple  was  surrounded  on  its 
three  remaining  sides  by  a  secondary  erection  of  three 
tiers  of  side  chambers,  designed  for  stores  and  trea- 
sures. The  Holy  of  Holies  in  the  temple  as  Avell  as  the 
tabernacle  was  quite  dark  (1  Kings  8:  12).  The  tem- 
ple was  next  surrounded  by  two  courts,  raised  one 
above  the  other  like  terraces  (2  Kings  21:  5),  of  which 
the  inner  one  was  called  the  upper  court,  from  its  ele- 
vated position  (Jer.  36:  10).  The  second  court,  the 
place  of  worship  for  the  people,  was  probably  separ- 

1  Remains  of  Solomon's  temple  are  still  to  be  seen  in  the  gigan- 
tic blocks  of  masonry,  often  thirty  or  more  ieetlong,  found  among 
the  foundations  on  the  temple  site. 


22G  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

ated  from  the  first  by  a  railing,  thus  allowing  the  con- 
gregation  to  witness  what  was  transacted  in  the  court 
of  the  priests.  Thus  the  separation  of  the  people  from 
the  holy  place  was  more  strictly  effected  in  the  temple 
than  in  the  tabernacle.  The  furniture  and  vessels  of 
the  temple  corresponded  on  the  whole  with  those  of 
the  tabernacle,  except  that  they  were  of  increased 
dimensions,  and  that  some  were  found  in  the  former 
which  where  absent  from  the  latter.  In  the  court  of 
the  priests,  as  in  the  court  of  the  tabernacle,  stood 
the  altar  of  burnt- offering ;  in  the  place  of  the  laverof 
purification  was  the  so-called  brazen  sea;  on  each  side 
of  the  court  were  five  brazen  lavers,  for  the  purifica- 
tion of  all  that  pertained  to  the  altar  of  burnt-offer- 
ing. In  the  Holy  Place,  the  foremost  part  of  the  tem- 
ple, as  in  the  tabernacle,  were  the  altar  of  incense,  the 
table  of  shew-bread  (according  to  2  Chron.  4:  8,  ten 
tables);  while  instead  of  the  one  candlestick  of  the 
tabernacle  there  were  ten  golden  candlesticks,  five  on 
each  side,  before  the  Holy  of  Holies.  Inihe  Holy  of 
Holies  there  were  besides  the  ark,  two  cherubim  ten 
cubits  high,  whose  four  wings,  each  four  cubits  long, 
spread  out  horizontally,  touched  each  other  in  the 
midst  over  the  ark,  and  reached  on  the  right  and  left 
to  the  two  walls  of  the  Holy  of  Holies. 

[Analysis.  1)  Description  of  the  temple;  2)  modeled  after  the 
tabernacle;  3)  the  furniture  and  vessels  of  the  temple;  4)  in  the 
outer  court;  5)  in  the  Holy  Place;  6)  in  the  Holy  of  Holies.] 

§  168.    Significance  and  Dedication  of  the  Temple. 

The  symbolic  significance  of  the  temple  is  entirely 
identical  with  that  of  the  tabernacle.  The  meaning 
of  the  two  colossal  columns  of  brass,  called  Jachin  and 
Boaz  (1  Kings  7:  15-22),  evidently  is  that  God  has 
here  established  His  temple  on  a  firm  foundation, 
and  that  it  is  therefore  to  be  no  longer  a  traveling 


HEBREW  PROVERBIAL  POETRY.  227 

sanctuary  like  the  tabernacle  (2  Sam.  7:  5-7).  It  is 
just  because  Jehovah  no  longer  dwells  in  a  moving 
tent,  but  in  a  settled  house  that  the  cherubim  siand 
in  the  temple  upon  the  floor  of  the  Holj^  of  Holies, 
and  make  the  whole  place  the  constant  abode  of  the 
Divine  presence.  The  reason  for  increasing  the  one 
candlestick  and  table  of  shew-bread  of  the  tabernacle 
to  the  ien  candlesticks  and  ten  tables  of  Solomon's 
temple,  is  found  in  the  greater  extent  of  the  latter, 
the  number  ten  being  also  itself  a  completed  unity. 

After  the  temple  was  completed,  Solomon  had  the 
ark  brought  into  it,  and  the  tabernacle  taken  down 
and  deposited,  together  with  its  sacred  utensils,  in 
the  temple,  probably  in  the  side  chambers  (1  Kings 
8:  4),  thus  putting  an  end  to  the  tw^o-f old  worship. 
The  king  himself  then  dedicated  the  temple  by  prayer 
and  sacrifice  in  the  seventh  month,  Tisri  (1  Kings  8). 

A  sanctuary  of  permanent  countenance  seemed  now 
to  be  erected ;  and  Solomon  expressed  in  his  prayer 
the  hope  that  this  house  might  be  a  house  of  prayer 
for  all  nations  (1  Kings  8:  41-43). 

Concerning  the  temple  worship,  we  further  learn  from 

1  Kings  9:  25  that  Solomon  offered  sacrifices  three 

times  a  year,  which  refers  probably  to  the  pilgrimage 

feasts. 

[Analysis:  1)  Significance  of  the  temple  same  as  that  of  the 
tabernacle;  2)  the  meaning  of  the  two  pillars  of  brass;  3)  change 
in  the  position  of  the  cherubim  ;  4)  why  ten  candlesticks;  5)  the 
tabernacle  was  stored  away  in  the  temple;  6)  dedication  of  tem- 
ple; 7)  Solomon's  prayer;  8)  the  temple  worship.] 

§  169.    Hebrew  Proverbial  Poetry. 

As  the  sacred  lyric  poetry  of  Israel  is  connected 
with  the  names  of  David,  so  Solomon,  whose  peaceful 
times  invited  the  Israelitish  mind  to  self-introspec- 
tion, w^as  the  father  of  the  Hebrew  proverbial  poetry 


228  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

(1  Kings  4:  29-34),  and  thus  the  founder  of  the  Old 
Testament  Hhokhma  (Wisdom).  From  his  time  onward 
there  appeared  a  special  class  of  men  under  the  name 
of  Hhakhamim,  ''the  ^dse,"  (Prov.  1:  6;  22:  17;  24:  23; 
etc.),  who  applied  themselves  to  the  consideration  of 
the  moral  relations  of  life  and  the  manner  in  which 
the  world  is  ordered.  The  province  of  the  Old  Testa- 
ment Wisdom  was  different  from  that  of  the  Law  and 
of  Prophecy — it  did  not  extend  to  theocratic  enact- 
ments and  directions.  A  circle  of  sages,  among  whom 
the  king  was  distinguished  for  the  fertility  and  many- 
sidedness  of  his  genius,  and  for  his  acuteness  in  solv- 
ing enigmatical  questions  (1  Kings  10:  1),  was  prob- 
ably formed  at  Solomon's  court.  An  association  of 
Hhakhamim,  employing  themselves  in  the  collection  of 
literature,  must,  according  to  Prov.  25:  1,  have  also 
existed  under  Hezekiah  (727-696  b.  c). 

[Analysis:  1)  Solomon  was  the  father  of  proverbial  poetry;  2) 
the  wise  men;  3)  province  of  Old  Testament  Wisdom;  4)  these 
sages  also  flourished  in  the  time  of  Hezekiah.] 

§  170.    Solomon's  External  Organizations. 

Solomon  employed  the  long  interval  of  peace  in 
further  carrying  out  the  organization  of  the  state,  in 
rearing  various  edifices  and  fortifications,  especially 
in  Jerusalem  itself  (1  Kings  9:  15-19),  and  in  the 
promotion  of  industry  and  commerce  (1  Kings  8:  26 
-28;  10:  11,  22).  This  magnificent  reign,  however, 
had  its  dark  side.  The  king's  love  of  splendor  became 
more  and  more  oppressive  to  the  people,  and  he  sank 
deeper  into  effeminacy  and  luxuries,  till  he  at  last  al- 
lowed himself  to  be  seduced  by  his  heathen  \vives  into 
an  open  breach  with  theocratic  institutions,  hy  erect- 
ing for  their  sakes  (1  Kings  11:  4,  5)  sanctuaries  for 
strange  gods  in  the  immediate  neighborhood  of  Jeru- 
salem. 


Solomon's  external  organizations.  229 

The  prophetic  order,  however,  which  had,  it  seems, 
long  remained  in  the  background,  now  arose  against 
the  king,  to  avenge  the  insulting  majesty  of  the  law. 
After  a  warning  had  been  given  to  Solomon  (1  Kings 
11:  11-13),  Jeroboam,  a  high  official  of  Solomon,  re- 
ceived an  intimation  from  the  prophet  Ahijah  that 
ten  tribes  of  Israel  were  to  be  severed  from  the  house 
of  David  and  to  be  united  in  a  separate  kingdom  un- 
der his  sceptre  (1  Kings  11:  29-40). 

After  the  death  of  Solomon,  ten  tribes  renounced 
their  allegiance  to  Rehoboam,  and  made  Jeroboam 
their  king.  In  vain  did  Rehoboam  raise  a  consider- 
able force  from  that  part  of  the  nation  which  re- 
mained faithful  to  him;  a  word  from  the  prophet 
Shemaiah  sufficed  to  disband  his  whole  army  (1  Kings 
12:  22-24;  2  Chron.  11:  2-4). 

The  disruption  of  Israel  w^as  from  this  time  irreme- 
diable. The  separated  kingdoms  took  hostile  posi- 
tions with  respect  to  each  other,  and  at  last  con- 
sumed their  strength  in  sanguinary  wars.  The  exter- 
nal glory  of  the  kingdom  was  at  an  end;  but  prophecy 
never  ceased  to  direct  the  expectation  of  the  nation 
to  the  future  reunion  of  the  twelve  tribes  under  one 
head  of  the  house  of  David. 

[Analysis:  1)  The  bright  side  of  Solomon's  reign;  2)  its  dark 
side;  3)  the  division  of  the  kingdom  threatened;  4)  Jeroboam 
elected  kmg  by  the  ten  tribes ;  5)  the  dilemma  of  Rehoboam;  6) 
the  relation  of  the  two  kingdoms  to  each  other.] 


CHAPTER  IV. 

THE  KINGDOM  OF  THE  TEN  TRIBES. 

§  171.  Preliminary  Remari(s. 

The  history  of  the  Ten  Tribes,  or  of  the  kingdom  of 
Israel,  comes  chiefly  under  the  consideration  of  BibUc- 
al  Theology,  as  exhibiting  the  serious  nature  of  Divine 
retribution.  The  history  is  full  of  conspiracies,  regicides, 
and  civil  Avars ;  it  is  a  continuous  testimony  to  the 
fact  that  when  once  the  divinely  appointed  path  is 
forsaken,  sin  is  ever  producing  fresh  sin,  and  that  the 
punishment  of  one  crime  is  inflicted  by  another. 

Nine  d^aiasties,  including  nineteen  kings,  succeeded 
each  other  in  the  250  years  during  which  the  king- 
dom existed  (975-721  B.C.),  and  only  two  of  these 
dynasties,  those  of  Omri  and  Jehu,  possessed  the 
throne  for  any  length  of  time. 

[Analysis:  1)  The  general  character  of  the  history  of  the  north- 
ern kingdom ;  2)  its  lessons;  3)  its  dynasties.] 

§  172.    Jeroboam  I.  to  Omri  (976-930  b.  c). 

The  first  measure  taken  by  Jeroboam  was  to  make 
the  political  separation  of  the  tribes  a  religious 
schism.  He  erected  two  separate  sanctuaries,  one  in 
the  south,  at  Bethel,  and  the  other  in  the  north  at 
Dan,  where  image  worship  had  already  existed  in  the 
time  of  the  Judges  ( Judg.  18) .  One  main  obstacle  to 
the  image-worship  (1  Kings  12:  28)  was  formed  hj 
the  Levites  dwelling  among  the  ten  tribes.  Jeroboam 
therefore  drove  from  his  realm  the  Levites  and  priests 
(2  Chron.  11:  13,  14),  and  in  their  place  appointed 


JEROBOAM   I.  TO  OMKI.  231 

other  priests,  ''whosoever  would,  he  consecrated  him" 
(1  Kings  13:  33).  The  moral  disorder  to  which  this 
priesthood  of  the  northern  kingdom  fell  a  prey  is 
shown  in  Hos.  4:  6-14;  6:9.  It  is,  however,  evident 
from  several  allusions  in  the  prophets  Amos  and 
Hosea,  that  many  Mosaic  forms  of  worship  were 
practiced  in  the  sanctuaries  of  the  northern  kingdom. 
For  though  the  date  of  these  prophets  is  more  than  a 
century  later,  it  is  certain  that  such  forms  of  Jehov- 
istic  worship  as  existed  in  their  days  in  the  kingdom 
of  the  ten  tribes  could  not  have  been  introduced  sub- 
sequently to  Jeroboam,  but  must  have  been  handed 
down  from  ancient  times  in  this  kingdom.  We  see 
that  the  celebration  of  the  Sabbaths,  New  Moons, 
and  festivals  still  continued  (Hos.  2:  13:  9:  5;  Amos 
5:  21;  8:  5,  10);  that  the  different  kinds  of  Mosaic 
sacrifices  were  in  use  (Amos  4:  5;  5:  22);  that  the 
priests  partook  of  the  sin-offerings  (Hos.  4:  8-10); 
while  Amos  4:  4  contains  allusions  to  the  tithes  of 
the  third  year.  All  this  is  of  the  greatest  import- 
ance with  respect  to  the  criticism  of  the  Mosaic  legis- 
lation. None  of  these  institutions  would  have  been  imported 
from  the  kingdom  of  Judah,  unless  the  consecration  of  a 
high  antiquity  had  rested  upon  them. 

Four  kings  reigned  during  the  twenty  years  inter- 
vening between  the  death  of  Jeroboam  (955  b.  c.)  and 
the  ascension  of  Omri(930B.c:),i  but  they  all  walked 
in  the  ways  of  Jeroboam. 

[Analysis:"!)  Jeroboam  introducea  image  worship;  2)  expels 
the  Levites  and  priests;  3)  appoints  priests  who  were  not  oi  the 
sons  of  Levi;  4)  introduced  many  of  the  Mosaic  forms  of  worship; 
5)  the  testimony  of  Hosea  and  Amos;  6)  bearing  upon  Higher 
Criticism ;  7)  the  kings  of  this  period.] 

1  Jeroboam  976  b.  c;  Nadab  955  b.  c;  Baasha  954  b.  c;  Elah 
931  B.  c;  Zimri  930  b.  c;  Omri  930  b.  c. 


232  THE  DEVELOPMEiNT  OF  THE  THEOCRACY. 

§  173.    The  Dynasty  of  Omri  (930-884  b.  c). 

The  dynasty  raised  to  the  throne  in  Omri  possessed 
the  kingdom  for  more  than  forty  3^ears.  Under  Omri, 
the  royal  residence  was  transferred  from  Tirzah  to 
the  city  of  Samaria,  of  which  he  was  the  builder 
(1  Kings  16:  24),  and  which  now  became  the  capital 
of  the  kingdom.  During  Omri's  reign  the  worship  of 
Jehovah,  though  in  an  idolatrous  form,  had  still  been 
the  national  religion,  but  the  marriage  of  Omri's  son, 
Ahab  (919-898  B.  c.)  with  the  Phoenician  princess 
Jezebel,  had  a  disastrous  effect  upon  the  religious 
condition  of  the  countr}^  At  the  instigation  of  the 
queen  the  worship  of  Baal  and  Ashera  was  set  up, 
and  a  temple  built  for  Baal  in  Samaria  itself  (1  Kings 
16:  32,  33).  Against  the  prophets  of  Jehovah  a 
sanguinary  persecution  arose  (1  Kings  18:  4,  15), 
and  they  were  put  to  death  wherever  the  queen  could 
lay  hands  on  them. 

At  this  period  the  conflict  with  triumphant  heathen- 
ism was  waged  by  the  individual  in  whom  Avas  reflect- 
ed the  full  glory  of  the  Old  Testament  prophetship. 
Elijah  the  Tishbite  was  a  prophet  of  fire,  whose  word 
burnt  like  a  torch,  and  whose  very  name  ' 'Jehovah 
is  my  God,"  testified  against  the  apostate  and  ir- 
resolute race  (1  Kings  17:  1-2  Kings  2:  11).  Elisha 
was  appointed  by  the  Divine  command  to  succeed 
Elijah  (2  Kings  2:  15-13:  21). 

The  many  miracles  which  appear  in  the  history  of 
Elijah  and  his  successor  Elisha  are  peculiar,  no  mira- 
cles being  ordinarily  attributed  to  the  prophets  of 
the  Old  Testament.  Here,  as  well  as  at  the  Exodus 
from  Egypt,  it  appears  that  the  agency  of  miracles 
was  chiefly  emploj^ed  when  the  point  at  issue  was  to 
prove  thej  existence  of  the  living  God,  as  against  the 
worshipers  of  the  false  gods. 


THE   PKOPHETISM  OF  THE  PEKIOD.  233 

[Analysis:!)  The  reign  oi  Omri ;  2)  of  his  son  Ahab;  3)  Jezebel; 
4)  Elijah;  5)  Elisha;  6)  the  aim  of  miracles.] 

§  174.  The  Prophetism  of  the  Period.  The  Rechabites. 

It  is  probable  that  the  schools  of  the  prophets  were 
revived  by  Elijah,  for  the  purpose  of  providing  a  kind 
of  religious  fulcrum  for  the  people  who  were  cut  off 
from  the  lawful  sanctuary  and  worship  at  Jerusalem, 
and  raise  up  men  who  would  labor  for  the  quickening 
of  their  spiritual  life.  Not  less  than  three  of  these  in- 
stitutions are  found  within  a  tolerably  limited  area, 
and  at  the  very  headquarters  of  idolatry,  viz:  at 
Bethel  (2  Kings  2:  3),  at  Jericho  (2  Kings  2:  5),  and 
at  Gilgal  (2  Kings  4:  38).  About  one  hundred  sons 
of  the  prophets  sat  before  Elisha  at  Gilgal,  and  their 
number  at  Jericho  could  hardly  have  been  less.  The 
name,  sons  of  the  prophets,  which  is  not  used  of  the 
association  of  prophets  under  Samuel,  but  first  ap- 
pears 1  Kings  20:  35,  points  to  an  educaiional  relaiion. 
From  these  communities  the  prophets  seem  to  have 
traversed  the  country,  for  the  purpose  of  exercising 
their  ministry  among  the  people. 

Ordinarily  there  seems  to  have  been  no  special  cere- 
mony for  consecrating  prophets  to  their  office.  The 
succession  to  the  office  was  not  connected  with  any 
legal  ceremony,  nor  dependent  on  human  appoint- 
ment, but  is  said  to  have  rested  solely  on  the  direct 
call  and  consecration  of  God  (Amos  7:  15;  Isa.  6:  8, 
9;  etc.). 

These  schools  of  the  prophets  served  the  people  of 
the  northern  kingdom  as  a  substitute  for  the  legiti- 
mate sanctuary.  With  regard  to  their  maintenance, 
the  prophets  seem  in  general  to  have  been  dependent 
upon  voluntary  contributions  (1  Kings  14:  3). 

It  was  from  a  school  of  the  prophets   that  the 


234  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

overthrow  of  the  dynasty  of  Omri  proceeded.  Jehu 
was  anointed  king  over  Israel  by  one  of  the  sons  of 
the  prophets,  and  EHsha  charged  him  with  the  execu- 
tion of  the  curse  pronounced  by  EHjah  on  the  house 
of  Ahab  (1  Kings  21:  21-29).  Jezreel  was  immediate- 
ly surprised  by  Jehu,  and  Jehoram,  his  mother  Jezebel, 
and  the  whole  house  of  Ahab  were  slain  (2  Kings  9). 
In  this  work  assistance  was  afforded  to  Jehu  by 
Jehonadab  the  son  of  Rechab  (2  Kings  10:  15, 
23),  who  is  also  known  from  Jer.  35:  6,  as  the  founder 
of  the  Rechab/tes,  a  kind  of  nomadic  ascetics,  belong- 
ing, according  to  1  Chron.  2:  55,  to  the  Kenites.  Ac- 
cording to  the  statement  of  Jeremiah  (35:  6-11),  the 
Rechabites  were  bound  to  sow  no  seed,  to  plant  no 
vineyards,  and  to  drink  no  wine.  The  now  current 
notion  that  the  Rechabites  were  connected  with 
Nazaritism  may  be  correct,  but  there  is  no  author- 
ity for  regarding  them  as  Nazarites  properly  speak- 
ing. 

[Analysis:  1)  Elijah  and  the  schools  ol  the  prophets;  2)  Elisha; 
3)  the  prophets  were  directly  called  by  God ;  4)  their  office  and 
maintenance;  5)  the  dynasty  of  Omri  was  overthrown  by  them; 
6)  the  Rechabites.] 

§  175.    The  Dynasty  of  Jehu  (884-784  b.  c). 

Jehu's  dynasty  maintained  itself  on  the  throne  for 
more  than  a  century,  a  longer  period  than  that  of 
any  other.  But  Jehu's  reformation  stopped  half  way. 
He  indeed  extirpated  the  worship  of  Baal,  but  the 
illegal  worship  at  Dan  and  Bethel,  and  also  the 
Ashera  at  Samaria,  were  left  unmolested  (2  Kings 
13:  6).  The  state  of  the  kingdom  under  Jehu  (884- 
856  B.  c),  and  still  more  under  his  son  and  successor 
Jehoahaz  (856-841  b.  c),  was  in  a  political  aspect  a 
very  unfortunate  one.  But  when  the  kingdom  was 
reduced  to   the   last   extremity,    the   dying   Ehsha 


PROM  ZACHARIAH  TO  THE  CAPTIVITY  OF  THE  TEN  TRIBES.  285 

promised  to  the  dejected  Joash  (841-824  b.  c),  the 
son  and  successor  of  Jehoahaz,  victory  over  the  Sy- 
rians (2  Kings  13: 14-19),  and  the  prophet  Jonah,  the 
son  of  Amittai  subsequently  predicted  the  restora- 
tion of  the  ancient  boundaries  of  the  kingdom  (2 
Kings  14:  25).  Joash  was  successful  in  his  war  against 
Damascus  and  Judah,  but  the  glory  of  the  kingdom 
was  still  further  enhanced  under  his  valiant  son  Jero- 
boam II.  (824-784  B.  c).  External  success,  however, 
effected  no  internal  change,  and  the  state  was  hasten- 
ing toward  those  judgments  Vviiich  the  prophets  Amos 
and  Hosea  were  raised  up  to  proclaim. 

[Analysis:  1)  The  character  of  Jehu's  reign;  2)  of  that  of  Je- 
hoahaz; 3)  of  Joash;  4)  of  Jereboam  IL;  5)  the  judgments  pro- 
claimed by  the  prophets.] 

§  176.    From  Zachariah  to  the  Captivity  of  the  Ten  Tribes 
(772-721  B.  c). 

After  the  death  of  Jeroboam,  dreadful  disorders 
broke  out  in  Samaria  (Hos.  4).  An  interregnum  in 
Samaria  of  at  least  twelve  years  must  be  admitted. 
Zachariah  (772  b.  c),  the  son  of  Jeroboam  fell  a  victim 
to  a  conspiracy  six  months  after  his  accession,  and 
thus  was  fulfilled  the  doom  prophesied  against  his 
house.  Shallum  (771  b.  c),  the  murderer  of  Zachariah, 
was  himself  slain,  after  a  reign  of  one  month,  by  Me- 
nahem  (771-760  b.  c),  2  Kings  15:  13,  14.  The  hor- 
rors of  these  days  are  depicted  by  Hosea  (7:  1-16). 

A  decided  turn  was  now  given  to  affairs ;  for  Mena- 
hem  smoothed  the  way  for  Pul,  king  of  Assyria,  to  en- 
ter the  country,  and  thus  laid  the  foundation  of  Isra- 
el's dependence  on  Assyria.  Menahem  purchased 
Pul's  assistance,  in  confirming  him  in  the  kingdom, 
by  heavy  sacrifices  (2  Kings  15:  19, 20).  This  was  the 
first  stage  of  the  threatened  judgment. 


236  THE  DEVELOPMENT  OF  THE  THEOCEACY. 

In  Samaria  ^yas  henceforth  developed  that  unhappy 
policy,  which,  while  on  the  one  hand  courting  the  As- 
sjaians,  was  on  the  other  secretly  combining  with 
Egypt  for  the  purpose  of  throwing  off,  by  her  assist- 
ance, the  Assj^riati  yoke.  In  opposition  to  this,  the 
prophets  made  it  their  business  to  inculcate  a  higher 
policy,  by  a  consistent  assertion  of  the  theocratic 
principle,  which  was  simply  this,  that  Israel  should 
never  court  the  protection  of  worldl}^  power,  but  seek 
assistance  from  God  alone  (Hos.  5:  13,  14;  7:  8-16; 
etc.).  Such  exhortations, however, found  no  audience; 
and  the  prophets  were  despised  and  persecuted  as 
fools  (Hos.  9:  7). 

The  coming  ruin  was  hastened  by  Pekah,  who, 
after  slaying  Pekahiah,  the  son  of  Menahem,  ascended 
the  throne  in  758  b.  c.  Towards  the  close  of  his 
reign,  the  Assyrian  monarch  Tiglath-Pileser  took  the 
provinces  east  of  the  Jordan  and  Galilee,  and  carried 
away  the  tribes  inhabiting  these  regions  into  the  in- 
terior of  Asia,  about  740  b.  c.  (2  Kings  15:  29).  This 
v;SiSt\\Q  second  stage  of  the  judgment.  //osAea,  who  ob- 
tained the  throne  by  conspiring  against  and  slaying 
Pekah,  became  tributary  to  the  Assyrian  king  Shal- 
manezer,  but  sought,  by  concluding  an  alliance  with 
So,  king  of  Egypt,  to  release  himself  from  his  depend- 
ence. Shalmanezer  immediately^  marched  into  the 
land  of  Israel,  and  Samaria  was  taken  after  a  three 
years'  siege,  not  by  Shalmanezer,  but,  as  is  now  set- 
tled by  the  cuneiform  inscriptions,  by  his  successor, 
Sargon.  The  people  were  led  into  captivity  721  b.  c, 
and  thus  was  the  Judgment  accomplished  (2  Kings  17: 
7-23).  The  dwelling-places  assigned  to  the  exiles  were 
situated  in  Media  and  the  upper  provinces  of  Assj^ria 
(2  Kings  17:  6). 


ORIGIN  OF  THE  SAMAKITAXS.  23? 

[Analysis:  1)  The  iuteiTegnum  in  Samaria;  2)  Hosea  depicts 
the  horrors  from  the  period  from  772—760  b.  c;  H)  Pul,  the  king 
of  Assyria;  4)  the  policy  of  the  kings  of  Israel ;  5)  the  exhorta- 
tions of  the  prophets;  6)  Tiglath-Pileser;  7)  Sargon;  8)  the 
captivity  of  the  Ten  Tribes.] 

§  177.    Origin  of  the  Samaritans. 

In  place  of  the  Israelites  who  were  carried  into  exile, 
colonies  from  central  Asia  were  planted  in  the  depop- 
ulated country  by  Sargon  (2  Kings  17:  24).  Esar- 
haddon,  the  son  of  Sennacherib,  also  sent  colonies 
into  the  still  sparsely  peopled  land  (Ezra  4: 2).  These, 
to  avert  the  judgments  which  befell  them,  mingled 
the  worship  of  Jehovah,  as  the  God  of  the  land,  with 
the  heathen  religions  they  had  brought  with  them 
from  their  respective  homes  (2  Kings  17:  25-41). 
Thus  arose  the  so-called  Samaritans  or  Cuthites,  as 
they  were  named  by  the  Jews,  fromCuthah,  the  native 
country  of  a  portion  of  them.  Two  views  are  held 
with  respect  to  these  Samaritans.  1)  Some  hold  that 
they  were  not  a  purely  heathen  people,  but  a  mixed 
race  arising  from  the  intermarriage  of  the  new  colon- 
ists with  the  remnants  of  the  ten  tribes  which  were 
left  in  the  land.  2)  The  other  and  older  view  is,  that 
the  Samaritans  proceeded  from  wholly  heathen  races, 
a  view,  in  modern  times,  re-advocated  especially  by 
Hengstenberg.  The  Old  Testament  passages  (2  Kings 
17:  24-41;  Ezra  4:  2,  9,  10)  favor  the  second  view. 
Nevertheless,  even  under  Josiali  (G39-608  B.C.),  rem- 
nants of  Manasseh,  Ephraim,  and  of  the  rest  of  Israel, 
are  assumed  as  still  dwelling  in  the  northern  regions 
(2  Chron.  34:  9),  and  the  men  from  Shechem,  Shiloh, 
and  Samaria,  named  in  Jer.  41:  5  as  mourning  for 
the  destruction  of  Jerusalem  were  undoubtedly  Israel- 
ites. Besides,  the  total  deportation  of  the  entire 
population  of  so  important  a  district  is  hardly  to  be 


238  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

supposed  possible.    This  much,  however,  is  certain, 

that  the  Israehtish  element  among  the  Samaritans, 

must  by  no  means  be  computed  as  so  considerable  as 

is  generally  the  case. 

[Analysis:  1)  The  origin  of  the  Samaritans ;  2)  two  views  have 
been  advocated;  3)  evidently  a  mixed  race;  4)  the  Israelitish 
element  the  weakest.] 


CHAPTER  y. 

THE  KINGDOM  OF  JUDAH. 

§  178.    Preliminary  Remarks  and  Survey. 

The  history  of  the  kingdom  of  Judah  has  a 
character  essentially  different  from  that  of  the  king- 
dom of  Israel.  Though  much  smaller,  it  was  still 
superior  to  that  kingdom  in  internal  strength.  This 
resulted  partly  from  its  possession  of  the  genuine 
sanctuary  with  its  legitimate  worship,  its  influential 
priesthood,  and  Levitical  orders ;  and  partly  from  its 
royal  house,  which  had  not  been  raised  to  the  throne 
by  revolution,  but  possessed  the  sanction  of  legitim- 
acy and  a  settled  succession,  and  was  especially  con- 
secrated by  the  memory  of  its  illustrious  ancestor 
David,  and  the  Divine  promises  vouchsafed  to  his 
race.  Moreover,  among  the  nineteen  monarchs  (of 
course  not  counting  Athaliah)  who  occupied  the 
throne  from  Rehoboam  till  the  fall  of  the  state,  there 
were  at  least  some  individuals  distinguished  for  high 
administrative  talents,  in  whom  the  ideal  of  the  theo- 
cratic kingship  was  revived,  such  as  Jehosaphat 
(915-893  B.  c),  Hezekiah  (727-696  b.  c),  Josiah 
(639-608  B.C.).  Since  the  preservation  of  the  theo- 
cratic ordinances  did  not  devolve  in  Judah  exclusive- 
ly upon  the  prophets,  their  position  was  different 
from  that  which  they  occupied  in  the  kingdom  of  the 
ten  tribes.  There  is  no  sort  of  evidence  that  schools 
of  the  prophets,  or  associations  such  as  existed  in  the 
kingdom  of  the  ten  tribes,  were  organized  in  Judah. 
In  the  historical  notices  of  the  kingdom  of  Judah  we 


240  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

meet  only  Avitli  individual  prophets,  a  succession  of 
whom  continues,  with  but  inconsiderable  gaps,  down 
to  the  captivity,  and  it  was  only  around  eminent 
prophets  like  Isaiah  (760-690  b.  c.)  (Isa.  8:  16),  and 
afterwards  Jeremiah  (628-583  b.  c),  that  small  cir- 
cles of  disciples  were  gathered. 

[Analysis:  1)  The  internal  strength  of  the  kingdom  of  Judah ; 
2)  its  three  great  kings ;  3)  the  office  of  the  prophets.) 

§  179.    Rehoboam  to  Jehosaphat  (976-893  b.  c). 

The  history  of  Judah  under  Rehoboam  (976-959 
B.  c.)  and  Abijah  (959-956  b.  c)  offers  little  that  is 
worthy  of  notice.  External  misfortunes  were  added 
to  the  internal  declension  occasioned  by  the  spread  of 
idolatry.  Then  followed  the  first  reformation  under 
Asa  (956-915  B.  c).  t/ey^osa/?^a/ (915-893  b.  c),  the 
son  of  Asa,  one  of  the  best  rulers  of  the  house  of 
David,  was  still  more  zealous  for  the  establishment 
of  the  theocratic  ordinances.  To  promote  religious 
knowledge  among  the  people,  a  commission,  consist- 
ing of  five  high  officials,  two  priests,  and  nine  Levites, 
was  sent  about  the  countrj^  with  the  book  of  the  law 
to  instruct  the  people  (2  Chron.  17:  7-9).  Under 
Jehosaphat  not  only  did  the  priesthood  attain  great 
influence,  but  the  powerful  prophets  Jehu  (2  Chron. 
19:  2)  and  Eliezer  (2  Chron.  20:  37)  also  exercised 
their  office  during  his  reign.  Externally  the  reign 
of  Jehosaphat  was  prosperous. 

[Analysis:  1)  The  reigns  of  Rehoboam  and  Abijah;  2)  the  re- 
formation of  Asa;  3)  the  glorious  reign  of  Jehosaphat.] 

§  108.    Jehoram  to  Jotham  (893-741  b.  c). 

Jehoram  (893-885  b.  c),  the  son  of  Jehosaphat, 
one  of  the  worst  kings  of  Judah,  was  married  to  ^Ma- 
liah,  a  daughter  of  Aliab  and  Jezebel.  He  became  a 
zealous  promoter  of  the  Phoenician  idolatry,  and  his 


AHAZ  AND  HEZEKIAH.  241 

reign  was  also  unfortunate  externally.  Their  son, 
Ahaziah,  after  scarcely  one  year's  reign,  was  slain 
along  with  the  whole  house  of  Ahab,  on  the  occasion 
of  a  visit  which  he  was  paying  to  his  royal  relatives 
in  Israel  (2  Chron.  22:  6-9).  Aihaliah,  the  daughter 
of  Jezebel,  who  was  worthy  of  her  mother,  now  ruled 
absolutely  at  Jerusalem  (884-878  B.C.).  In  an  in- 
surrection Athaliah  was  slain,  and  Joash  (878-838 
B.  c),  a  young  son  of  Ahaziah,  who  was  saved  from 
the  fury  of  his  grandmother  Athaliah  by  being  con- 
cealed in  the  temple  during  six  3^ears,  was  raised  to 
the  throne.  In  the  beginning  of  his  reign  the  worship 
of  Jehovah  flourished,  and  it  is  to  this  period  that 
the  book  of  the  prophet  Joel  must  be  assigned.  In 
the  latter  partof  the  reign  of  Joash,  however,  idolatry, 
through  the  influence  of  the  nobles,  again  got  the  up- 
per hand,  and  after  a  very  unsuccessful  war  against 
the  Sja^ians,  Joash  fell  a  victim  to  a  conspiracy.  A 
similar  fate  was  experienced  by  his  son  Amaziah  (838 
-809  B.  c),  and  Uzziah  (809-757  b.  c.)  ascended  the 
throne  at  a  time  of  great  disorder.  The  kingdom  of 
Judah  during  his  reign  and  that  of  his  son  Jotham 
757-741  B.  c.)  attained  a  degree  of  power  such  as  it 
had  not  possessed  since  the  disruption.  Still,  not- 
withstanding the  general  adherence  of  Uzziah  and  Jo- 
tham to  the  theocratic  ordinances  (2  Kings  15: 3, 34), 
the  moral  and  religious  condition  of  the  people  was 
not  satisfactory.  The  characteristics  of  the  times  are 
described  in  Isa.  2:  5-8;  5:  18-23. 

[Analysis:  1)  The  reign  of  Jehoram;  2)  of  A.lmziah;  3)  of  Atha- 
liah; 4)  of  Joash;  5)of  Amaziah;  6)  oi  Uzziah;  7)  oif  Jotham;  8) 
the  prophet  Joel;  9)  Isaiah.] 

§  181.    Ahaz  and  Hezekiah  (741-696  b.  c). 

During  the  reign  of  the  weak  and  idolatrous  Ahaz 
(741-727  B.  c.)   Judah  experienced  a  series  of  mis- 


242  THE  DEVELOPMENT  OF  THE  THEOCEACY. 

fortunes.  When  the  heart  of  Ahaz  and  the  heart  of 
his  people  were  moved  as  the  trees  of  the  wood  are 
moved  by  the  T^ind  (Isa.  7:  2),  the  help  of  the  God  of 
Israel  was  offered  him  in  vain  by  Isaiah.  During  his 
reign  the  Avorshij^  of  idols  was  openly  practiced  in  Je- 
rusalem itself  (2  Kings  16:  3,  4;  2  Chron.  28;  2-4). 

Better  things  were  to  be  expected  of  the  pious  and 
powerful  Hezekiah  (727-696  b.  c),  under  whom  Isaiah 
zealously  labored,  and  who  also  humblj^  received  the 
testimony  given  at  Jerusalem  by  the  prophet  Micah 
(Jer.  26:  18,  19).  But  moral  corruption  was  found 
everywhere,  and  instead  of  patiently  submitting  to 
the  Assyrian  yoke  as  a  just  punishment,  as  Isaiah 
called  upon  them  to  do  (Isa.  10:  24-27:  30:  15-18), 
the  nobles  in  Jerusalem  were  continually  plotting  to 
revolt  from  Assyria  and  urged  the  king  to  ally  him- 
self with  Egypt.  This  revolt  took  place  soon  after  the 
accession  of  Sennacherib,  who,  on  his  march  toward 
Egypt  invaded  and  devastated  Judah.  Sennacherib 
at  first  appears  to  have  been  pacified  by  an  enormous 
tribute  (2  Kings  18:  13-16),  but  afterwards  broke 
his  engagement  and  marched  against  Jerusalem.  He- 
zekiah indeed  used  every  means  possible  for  the  de- 
fence of  the  city  (2  Chrom  32:  3-6;  Isa.  22: 9-11),  but 
so  desperate  was  the  state  of  affairs,  that  Hezekiah 
knew  of  no  other  refuge  than  that  of  prayer.  The 
deliverance  took  place,  by  the  destruction  of  the  Assj'- 
rian  army,  on  the  very  night  before  Sennacherib  ad- 
vanced to  attack  the  city  (Isa.  36:  1—37:  37: 2  Kings 
18:  13—19:  36).  This  event  probably  occurred  in  the 
neighborhood  of  Jerusalem,  and  may  be  supposed 
to  have  been  effected  by  a  pestilence.  A  description 
of  this  occurrence  is  given  from  an  Egyptian  stand- 
point in  Herodotus  (Book  2:  141). 

[Analysis:  1)  The  reign  of  Ahaz;  2)  of  Hezekiah;  3)  the  expedi- 
tion of  Sennacherib ;  4)  the  deliverance  of  Jerusalem.] 


MANASSEH  AND  AMON.  243 

§  182.    Manasseh  and  Amon  (696-639  b.  c). 

Judah  was  fast  ripening  for  judgment  under  the 
two  kings  Manasseh  (696-641  b.  c).  and  Amon  (641- 
639  B.  c),  who  systematically  set  to  work  to  over- 
throw the  worship  of  Jehovah,  and  to  re-establish  the 
undisputed  supremacy  of  idolatry.  While  no  trace  of 
resistance  to  the  abomination  of  Manasseh  is  to  be 
discovered  on  the  part  of  the  priesthood,  there  were  at 
least  prophets  who  raised  their  voices  against  them  (2 
Kings  21:  10),  and  were  among  the  innocent  blood 
with  which  Manasseh  filled  Jerusalem  (2  Kings  21: 16; 
24:  4).  According  to  tradition,  Isaiah  was  also  among 
the  victims  of  Manasseh. 

[Analysis:  1)  The  reign  of  Manasseh;  2)  of  Amon;  3)  the  death 
of  Isaiah.] 

§183.    Josiah  (639-608  B.C.). 

This  period  opens  mth  the  last  struggle  of  the  theo- 
cratic principle  against  the  idolatry  and  immorality 
of  the  people,  and  with  the  last  temporary  elevation 
of  the  kingdom  under  Josiah  (639-608  b.  c).  In  the 
eighteenth  year  of  his  reign  (at  theageoftwentj^-six), 
Hilkiah  the  high  priest  found  the  book  of  the  law,  which 
during  the  sixty  years'  public  supremacy  of  heathen- 
ism had  fallen  into  oblivion. i  The  king,  struck  with 
fear  when  he  heard  the  curses  threatened  for  apostacy, 
took  the  most  strenuous  measure  for  the  complete 
extirpation  of  idolatry,  but  this  reformation  effected 
only  an  external  prevalence  of  the  forms  of  the  legiti- 
mate worship,  and  was  unable  to  produce  in  the  de- 
generate nation  a  real  purification  of  faith  and  morals. 

1  It  is  not  necessary  to  discuss  the  various  hypotheses,  as  to 
the  nature  of  this  lost  ''book  of  the  law,"  as  presented  by  the 
negative  Higher  Critics.  It  is  highly  probable  that  this  Book  of 
the  Law  was  the  autograph  copy  of  Moses,  which  had  been  laid 
up  beside  the  ark, — and  not  simply  a  forgery,  nor  the  lately  written 
book  of  Deuteronomy,  but  the  whole  Pentateuch. 


244  THE  DEVELOPME^•T  OF  THE  THEOCRACY. 

Upon  Jeremiah  especially,  whose  call  was  nearly  con- 
temporary Avith  the  appearance  of  Zephaniah  and  the 
commencement  of  Josiah's  reforms,  devolved  at  this 
period,  the  advocacy  of  the  cause  of  God. 

Analysis:  1)  The  reign  of  Josiah;  2)  the  finding  of  the  Book  of  the 
Law;  3)  the  prophets  Jeremiah  and  Zephaniah  ] 

§  184.    Profane  History  at  this  Period.    Jehoahaz 
(608  b.  c). 

Judah  was  involved  in  the  great  battles  which  arose 
in  connection  with  the  fall  of  Nineveh.  Necho,  king  of 
Egypt,  appeared  with  an  army  in  Palestine,  on  his 
way  to  Assyria  (2  Chron.  35:  21),  and  Josiah  at- 
tempted to  obstruct  his  march.  A  battle  was  fought 
between  them  at  Megiddo,  on  the  plain  of  Jezreel,  in 
which  the  Jewish  army  was  defeated,  and  Josiah, 
mortall}^  wounded,  died  soon  after  at  Jerusalem  (2 
Kings  23:  29;  2  Chron.  35:  20-25).  Jehoahaz  was, 
after  a  reign  oi  three  months,  summoned  to  the 
Egyptian  camp  at  Riblah,  on  the  northern  boundary 
of  Palestine,  and  there  imprisoned,  while  Eliakimwas 
set  up  in  his  stead  as  an  Egyptian  vassal  king,  by  the 
name  oiJehoiakim.  Jehoahaz  was  afterwards  removed 
to  Egypt,  w^here  he  died  (2  Chron.  36:  1-4;  2  Kings 
23:  31-35;  Jer.  22:  10-12). 

[Analysis:  1)  The  fall  oi  Nineveh;  2)  the  battle  of  Megiddo;  3) 
the  death  of  Josiah;  4)  the  reign  of  Jehoahaz.] 

§  185.    Jehoiakim  and  Jehoiachin  (608-598  b.  c). 

In  Jehoiakim  (608-598  b.  c.)  Judah  received  a  king 
who  surpassed  the  worst  of  his  ancestors  in  badness. 
Idolatry  was  again  openly  practiced,  and  all  the  re- 
forms of  Josiah  Avere  obliterated.  A  grievous  period 
of  affliction  and  persecution  now  set  in  for  Jeremiah. 
Disgrace  and  persecution  were  heaped  upon  the 
prophet,  who  undauntedly  and  incessantly  contended 


JEHOIAKIM  AND  JEIIOIACHIN.  245 

against  the  prevailing  idolatry  and  ^Yickedness,  and 
against  the  degenerate  priests  and  false  prophets  who 
now  appeared  in  great  numbers,  and  sought  by  their 
deceptions  to  invalidate  the  testimony  of  the  true 
prophet.  After  the  destruction  of  Nineveh  in 606 B.C., 
in  which  the  prophecy  of  Nahum,  probably  a  younger 
contemporary^  of  Isaiah,  was  fulfilled,  matters  took  a 
new  turn  in  Hither  Asia.  After  the  battle  of  Carchem- 
ish  (605  B.  c),  a  fortress  situated  on  the  Euphrates, 
all  Hither  Asia  fell  into  the  hands  of  Nebuchadnezzar 
(2  Kings  24:  7).  eTeremiah  now^  announced,  in  the 
spirit  of  prophecy,  the  purpose  for  which  the  Chaldean 
power  was  appointed  by  God,  and  its  predetermined 
duration  of  seventy  years  (eTer.  25:  11,  12).  When 
Nebuchadnezzar  took  possession  of  Jerusalem,  he 
carried  off  to  Bab^don  a  part  of  the  vessels  of  the 
temple,  and  certain  noble  youths,  including  Daniel. 
Jehoiakim  himself  w^as  put  in  chains  to  be  taken  to 
Bab^don  (2  Chron.  36:  6),  but  w'as  afterward  left  be- 
hind as  the  vassal  of  the  Chaldean  empire.  Three 
years  after,  Jehoiakim  rebelled  (2  Kings  24:  1),  but 
died  during  the  w^ar,  599  or  598  b.  c.  His  son  Jehoia- 
chin  (Coniah)  then  succeeded,  but  w^as  dethroned ' 
after  a  reign  of  three  months  by  Nebuchadnezzar,  w^ho 
now  came  and  carried  him  away,  together  \\\t\i  the 
nobles,  men  of  war,  and  priests,  to  Babylon.  This 
w^as  the  second  deportation,  and  by  it  the  better  portion 
of  the  people  w^as  taken  intocai^tivity.  Amongthose 
carried  to  Babylon  was  Ezekiel,  who  from  the  fifth 
year  of  his  captivity  onward  filled  the  office  of  prophet 
to  the  exiles  at  Chebar. 

[Analysis:  1)  The  reigD  of  Jehoiakim;  2)  the  persecution  of  Je- 
remiah; 3)  the  destruction  of  Nineveh;  4)  the  fulfilment  of  the 
prophecy  of  Nahum ;  5)  the  battle  oi"  Carchemish;  6)  Jerusalem 
captured;   7)   Daniel;  8)   the  second  deportation ;  9)  Ezekiel.] 


246  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

§  186.    Zedekiah.    Fall  of  the  State  and  of  Jerusalem 
(598-586  B.C.). 

Zedekiah  (598-588)  b.  c),  the  last  king  of  Judah, 
was  a  weak  prince,  who  hved  in  shameful  dependence 
ujjon  the  low  upstarts  who  had  now  seized  upon 
power.  Although  he  had  sworn  fealty  to  Nebuchad- 
nezzar (2  Chron.  36:  13),  he  nevertheless,  in  the  ninth 
year  of  his  reign,  openly  broke  his  oath,  and  conclud- 
ed an  alliance  Avith  the  Egyptian  king.  In  vain  had 
Jeremiah  warned  him,  by  repeatedly  declaring  the 
Divine  appointment  of  Nebuchadnezzar  to  be  the  in- 
strument of  judgment  to  Judah  and  the  surrounding 
nations.  When  Nebuchadnezzar  appeared  before  Je- 
rusalem, Jeremiah  counseled  the  surrender  of  the  city. 
But  the  nobles  cast  Jeremiah  into  prison,  who,  how- 
ever, was  secret!}'  released  by  the  king,  and  kept  in  the 
court  of  the  prison  (Jer.  37:  11-21).  A  second  time 
he  was  cast  into  a  dungeon  by  the  princes  that  he 
might  there  perish  with  hunger,  but  was  again  deliv- 
ered by  the  king  (Jer.  38:  6-13). 

After  a  siege  of  eighteen  months,  a  breach  was  made 
in  the  fortifications,  and  Zedekiah  was  captured,  and 
after  his  sons  had  been  executed  before  his  eyes,  was 
deprived  of  his  sight  and  taken  in  chains  to  Babylon 
(Jer.  39:  1-7;  2  Kings  25:  1-7).  The  desiructioa  of  Je- 
rusalem and  the  third  deportation  of  the  people  was  effected 
by  the  Chaldean  general  Nebuzaradan  (2  Kings 
25:  8-11;  Jer.  39:  8-14),  588  b.  c.  With  ferocious 
exultation,  the  neighboring  states,  and  especially  the 
Edomites  hastened  to  the  spot,  to  feast  their  eyes 
upon  the  spectacle  of  the  fall  of  this  detested  people 
(Ps.  137:  7;  Ezek.  35:  15;  36:  5). 

[Analysis:  1)  The  last  king  of  Judah;  2)  the  prophecies  of 
Jeremiah;  3)  the  destruction  of  Jerusalem;  3)  the  exultation  of 
the  enemies  of  Israel.] 


GEDALIAH  AND  THE  REMNANT  OF  THE  PEOPLE.  247 

§  187.  Gedaliah  and  the  Remnant  of  the  People. 
A  remnant  of  the  people,  among  whom  was  Jere- 
miah, was  left  in  the  land  (Jer.  39:  11-14;  40:  1-6); 
and  fields  and  vineyards  were  assigned  to  them  by 
Nebuzaradan  (Jer.  39:  10).  Nebuchadnezzar  placed 
over  them  as  his  viceroy  Gedaliah,  a  son  of  the  prince 
Ahikam,  who  had  a  high  oflicial  position  under  Josiah 
(2  Kings  22:  12).  The  viceroyship  of  Gedaliah,  how- 
ever, lasted  only  two  months,  for  he  was  treacherous- 
ly slain  at  a  banquet  (2  Kings  25:  23-26).  The  Jews 
who  were  still  remaining,  fearing  the  vengeance  of  Ne- 
buchadnezzar, determined  in  spite  of  the  warnings  of 
Jeremiah  to  emigrate  to  Egypt,  whither  the  prophet 
also  followed  them.  Jeremiah  was  here  also  con- 
strained to  exercise  his  oflice  of  reprover,  and  prob- 
ably terminated  his  storm-tossed  life  in  this  country, 
according  to  patristic  tradition,  being  stoned  by  his 
fellow-countrymen.  To  this  period  belong  Jer.  40- 
44. 

[Analysis:  1)  A  remnant  of  the  people  was  left  in  Palestine;  2) 
Gedaliah;  3)  emigration  to  Egypt;  4)  the  prophecies  oi  Jere- 
miah,] 


CHAPTER  VI. 

THE  EXILIC  AND  POST-EXILIC  HISTORY  OF  THE  JEWS. 

§  188.    Condition  of  the  People  and  Agency  of  the  Prophets 
during  the  Captivity. 

The  condition  of  the  Jews  in  captivity  does  not 
seem,  so  far  as  we  can  ascertain  from  the  writings  of 
Jeremiah  and  Ezekiel,  to  have  been  one  of  special  op- 
pression (Jer.  29:  4-7).  The  same  word  of  prophecy, 
whose  truth  was  proved  by  the  j  iidgment  which  had 
fallen  upon  them,  exhorted  them  to  wait  with  patience 
for  the  hour  when  the  dehverance  of  Israel  should  ap- 
pear in  the  doom  of  Babjdon.  As  the  kingship  and 
priesthood  were  annulled,  the  leadership  of  the  people 
devolved  exclusively^  on  the  prophets.  Perhaps  it  was 
from  the  custom  Avhich  now  arose  among  the  Israel- 
ites, of  gathering  around  a  prophet  to  hear  the  word 
of  God,  that  Synagogues  originated.  But  the  prophets 
of  God  had,  during  the  captivity,  a  mission  to  fulfil 
to  the  heathen  also.  The  conflict  waged  by  Jehovah 
against  the  gods  of  the  land,  when  he  delivered  his 
people  out  of  Egypt,  was  renewed  with  increased  in- 
tensity at  Babylon..  To  carry  on  his  struggle  was  the 
special  vocation  of  Daniel,  Avho  was  educated  at  the 
Babylonian  court,  in  all  the  wisdom  of  the  Chaldees, 
and  raised  to  the  highest  honors. 

[Analysis:  1)  The  condition  of  the  people  during  the  exile;  2)  the 
prophets  became  the  leaders  of  the  people;  3)  the  origin  of  the 
Synagogues;  4)  the  mission  of  the  prophets  to  the  heathen;  5) 
Daniel.] 


DELIVERANCE  AND  RETURN  OF  TUE  JEWS.  249 

§  189.    Deliverance  and  Return  of  the  Jews  from   Babylon. 
Commencement  of  the  Re-building  of  the  Temple. 

After  Cyrus  had  ascended  the  Medo-Babylonian 
throne,  he  gave  the  Jews  permission,  in  the  first  year 
of  his  reign,  to  return  to  Palestine  and  to  rebuild  their 
destroyed  temple  at  Jerusalem  (2  Cliron.  36:  22,  23; 
Ezra  1:  1-11).  The  act  of  Cyrus  can  only  be  explained 
by  the  religious  interest  which  he  took  in  the  Jews,  and 
is  not  to  be  explained  on  other  grounds.  The  return 
from  Babylon  took  place  under  the  conduct  of  Zerub- 
babel,  a  hereditary  prince  of  the  tribe  of  Judah,  who 
was  made  the  Persian  viceroy.  With  him  was  associ- 
ated, as  spiritual  ruler  of  the  people,  the  high  priest 
Joshua.  Under  the  direction  of  these  men,  42,360 
Israelites  (Ezra  2:  64;  Neh.  7:  66)  with  more  than 
7,000  bondmen  and  bondwomen  returned  to  Palestine. 
These  belonged  for  the  most  part  to  the  tribe  of  c/f/- 
dah,  but  individuals  belonging  to  other  tribes  may 
also  have  been  found  among  the  band.  The  returned 
Jews  at  first  assembled  for  the  worship  of  God  at  an 
altar  set  up  for  the  purpose,  but  preparations  were 
immediately  made  for  the  re-building  of  the  temple 
(Ezra  2:  68,  69;  3:  7-9).  It  was  a  time  of  hearty  en- 
thusiasm, which  showed  itself  more  especially  at  the 
lading  of  the  foundations  of  the  temple  in  the  second 
month  of  the  following  year  (Ezra  3: 3-10).  The  new- 
ly settled  nation  w^as,  however,  to  experience  grievous 
trials.  The  Samaritans,  whose  desire  to  obtain  a  share 
in  the  new  temple  was  rejected,  revenged  themselves 
by  intriguing  at  the  Persian  court  to  hinder  the  build- 
ing, which  now  ceased  till  the  second  year  of  Darius 
Hystaspes  (Ezra  4:  1-5). 

[Analysis:  1)  The  edict  of  Cyrus;  2)  the  return  under  Zerubbabel; 
3)  the  re-building  of  the  temple;  4)  the  hatred  of  the  Samaritans.] 


250  THE  DEVELOPMENT  OF  THE  THEOCRACY. 

§  190.    The  Period  from  Cyrus  to  Darius  Hystaspes. 

Of  this  interval  we  have  no  account,  for  the  section 
Ezra  4:  6-23  refers  to  the  period  of  Xerxes  and  Ar- 
taxerxes.  In  the  whole  period  from  Cjriis  to  Darius 
Hj^staspes,  hindrances  to  the  building  of  the  temple 
are  only  mentioned,  and  Ezra  4:  5  should  be  immedi- 
ately followed  by  ver.  24.  In  the  sixth  month  of  the 
second  year  of  Darius  (520  b.  c),  the  prophet  Haggai 
was  raised  up  to  encourage  the  viceroy  Zerubbabel 
by  prophecy,  and  revive  the  hopes  of  the  people  in 
their  promised  redemption.  When,  however,  the  mean- 
ness of  the  building  (Hag.  2:8;  Zech.  4:  10)  produced 
fresh  despondency,  the  people  were  comforted  by 
Haggai  and  b}^  Zechariah.  As,  in  spite  of  all  difficul- 
ties, the  building  of  the  temple  would  now  be  success- 
fully accomplished  (Zech.  4:  7-9),  so  also  was  redemp- 
tion assured  to  them.  Soon  that  great  shaking  of 
the  nations  would  take  place,  in  which  the  heathen 
powers  would  wear  each  other  out  (Hag.  2:  6,  21: 
Zech.  2:  1-4).  Then  would  the  kingdom  of  God,  into 
which  the  Gentiles  should  be  incorporated,  and  to 
which  they  should  dedicate  all  their  treasures,  tri- 
umph (Hag.  2:  7-9;  Zech.  8:  20-28).  When  Darius 
heard  of  the  rebuilding  of  the  temple  he  not  onh^  com- 
manded that  no  hindrance  should  be  laid  in  the  way, 
but  even  granted  state  assistance  both  for  the  re- 
building and  for  the  regular  maintenance  of  the  sacri- 
fices. The  building  consequently  proceeded  and  the 
temple  was  finished  and  dedicated  in  the  sixth  year  of 
Darius,  516  b.  c.  (Ezra  5  and  6). 

[Analysis:  1)  Hmdrances  to  the  building  of  the  temple;  2)  the 
prophets  Haggai  and  Zechariah;  .3)  the  dedication  of  the  temple.] 


THE  JEWS  tJNDEE  XERXES.  251 

§  191.    The  Jews  under  Xerxes.    Beginning  of  Ezra's  Ad- 
ministration. 

We  have  no  information  concerning  the  condition 
of  the  people  in  Palestine  during  the  next  fifty-eight 
years,  except  the  short  paragraph  in  Ezra  4:6,  which 
refers  to  the  time  of  Xerxes.  On  the  other  hand  the 
occurrences  in  Persia,  to  which  the  book  of  Esther  refers, 
belong  to  this  period,  to  the  reign  of  Xerxes. 

In  the  time  of  Ariaxerxes  Longimanus  the  thread  of 
the  history  of  the  Jewish  settlement  in  the  Holy  Land 
is  again  taken  up,  first  by  the  book  of  Ezra  (Chap.  7), 
in  the  seventh  year  of  this  monarch  (Ezra  7:  7),  458 
B.  c.  We  find  the  colony  in  Palestine  at  this  time  in 
a  state  of  great  depression.  Matters  took  a  turn  for 
the  better,  when  Ezra  brought  a  second  band  of  Israel- 
ites into  Judea.  He  began  his  work  of  reformation 
by  the  dismissal  of  all  the  heathen  wives.  Of  Ezra's 
subsequent  administration  during  the  next  twelve 
years,  nothing  is  narrated.  What  happened  during 
the  period  may  be  inferred  from  the  record  in  Ezra  4: 
7-23. 

[Analysis:  1)  The  Jews  under  Xerxes;  2)  under  Artaxerxes;  3) 
Ezra's  administration.] 

§  192.    Ezra  and  Nehemiah.    The  Close  of  Prophecy. 

Nehemiah,  who  was  sent  to  Jerusalem  by  Artaxer- 
xes in  the  20th  year  of  that  monarch's  reign  (445  b. 
c),  with  the  authority  of  governor,  effected  the  re- 
storation of  the  walls  and  gates  of  Jerusalem,  and  set 
heartily  to  work  at  the  removal  of  internal  sores. 
Ezra  also  now  began  to  act  in  his  capacity  of  a  teach- 
er of  the  law.  To  Ezra  must  be  attributed  not  a  re- 
foundation of  the  theocracy,  but  only  a  restoration 
of  the  ordinances  of  the  law.  He  was  the  founder  of 
Judaism  proper;  and  in  this  very  fact  lies  his  great  im- 
portance in  the  history  also  of  the  kiugdom  of  God. 


252  THE  DEVELOPMENT  OF  THE  THEOCEACY. 

After  a  twelve  years'  sojourn  in  Palestine,  Nehemiali 
returned  to  Persia  (433  b.  c).  New  abuses  sprang  up 
during  Ms  absence,  and  lie  returned  for  a  second  time, 
probably  before  the  death  of  Artaxerxes  (424  b.  c). 
During  the  time  of  his  second  governorship,  Malachi, 
the  last  of  the  canonical  prophets  of  the  Old  Testa- 
ment, exercised  his  ministry.  From  the  Book  of  Mal- 
achi we  learn  that  an  exte-rnal  legalism,  which  subse- 
quently developed  into  Pharisaism,  had  now  taken 
possession  of  the  masses.  With  the  promise  of  the 
Divine  Messenger,  Avho  was,  in  the  power  of  Elijah,  to 
prepare  the  w^ay  for  the  Lord  who  was  coming  to  His 
temple  (Mai.  3:  1;  4:  5),  the  prophecies  of  the  Old 
Testament  conclude.  ^ 

[Analysis:  1)  The  work  of  Nehemiah;  2)  the  importance  of  the 
work  of  Ezra;  3)  Malachi,  the  last  prophet;  4)  Jewish  apocalyptic 
literature.] 

§  193.    The   Beginning  of  Sopherism.    Public  Worship  at 
the  Close  of  this  Period 

In  place  of  the  prophets  the  Scribes  or  Sopherim  now 
appear,  of  whom  Ezra  was  the  prototype  and  repre- 
sentative (Ezra  7:  6,  10).  Tradition  assigns  to  him 
a  college  of  scribes,  under  the  name  of  the  great  Syna- 
gogue, as  sharers  in  his  work  of  organization,  but  the 
historical  books  of  the  Old  Testament  know  of  no 
such  authority.  From  this  time  on,  however,  the 
scribes,  who  diligently  applied  themselves  to  the  study 
and  exposition  of  the  law,  formed  a  separate  class. 
The  priests,  as  such,  were  now  restricted  to  the  per- 

1  Jewish  apocalyptic  literature,— such  as  the  Book  of  Enoch, 
the  Jewish  Sibyllines,  the  Fourth  Book  of  Ezra,  the  Psalter  of 
Solomon, — is  an  aftergrowth  of  prophecy  and  the  product  of 
reflection.  It  bears  the  character  of  secret  literature,  and  un- 
doubtedly originated  in  those  narrower  circles  in  which  the  hopes 
of  Israel  were  kept  alive,  when  prophecy  ceased,  by  the  study  of 
the  prophetic  word.  No  prophet,  properly  so  called,  is  known  by 
Judaism  after  Malachi. 


THE  BEGINNING  OF  SOPHERlSM.  ^53 

formance  of  religious  rites  and  the  transactions  con- 
nected therewith.  By  the  side  of  those  services  of  the 
temple  which  were  connected  with  the  priesthood, 
was  more  and  more  developed  the  service  of  the  syna- 
gogue, with  the  reading  and  exposition  of  the  law%— a 
•service  whose  administration  devolved  upon  the 
scribes.  This  now  formed  the  actual  centre  of  the  re- 
hgious  life  of  Judaism. 

[Analysis:  1)  The  Scribes;  2)  the  Great  Synagogue;  3)  the  origin 
of  the  synagogue.] 


SECTION  II. 

THE  THEOLOGY  OF  PROPHETISM. 

§  194.    Summary. 

The  theology  of  Mosaism  is  further  developed  by 
prophecy,  especially  in  the  following  respects : 

1.  With  regard  to  the  doctrine  of  God  and  of  His 
relation  to  the  world,  with  which  is  connected  a  fur- 
ther expansion  of  angelology. 

2.  The  intrinsically  moral  nature  of  the  law  is  fur- 
ther developed  b}^  prophecy ;  in  other  words,  the  doc- 
trine of  sin  and  of  righteousness  is  further  unfolded. 

3.  The  communion  of  man  with  God  culminates  in 
Prophecy. 

4.  The  progress  of  the  kingdom  of  God  forms  the 
essential  matter  of  prophecy. 

CHAPTER  VII. 

THE  DOCTRINE  OF  THE  LORD  OF  HOSTS  AND  OF  ANGELS. 

§  195.    Jehovah  Sabaoth.     Partial  Views  concerning  its 
Original  Meaning. 

The  full  expression  of  this  name  of  God  is  Jehovah, 
God  of  Sabaoth  (Hebrew  Tsebhaoih).  Sabaoth  never  ap- 
pears alone  as  a  name  of  God  in  the  Hebrew  text  of 
the  Old  Testament.  Nor  does  Jehovah  Sabaoth  occur 
as  the  Divine  name  in  the  Pentateuch,  Joshua,  or 
Judges.  It  is  first  mentioned  in  the  narrative  of  the 
times  of  Eli ;  and  it  is  by  this  name  that  Hannah  in- 


JEHOVAH  SABAOTH.  2o5 

vokes  God  (1  Sam.  1:  11).  The  name  seems  to  have 
been  especially  in  use  in  the  days  of  Samuel  and  Da- 
vid. It  sometimes  appears  in  the  Psalms,  but  only 
in  the  first  three  books.  In  the  Books  of  the  Kings 
it  seldom  occurs,  and  only  in  the  mouths  of  the 
prophets  Elijah  and  Elisha.  In  the  prophetical  books 
it  is  most  frequently  found  in  Amos,  Isaiah,  Jeremiah, 
Haggai,  Zechariah,  and  Malachi. 

This  name,  according  to  its  original  meaning,  is 
said  by  many  to  designate  Jehovah  as  the  God  of 
baiiles  of  His  people,  who  are  called  ''the  armies"  or 
"hosts"  of  the  Lord  (Ex.  7:  4;  12:  41).  But  though 
it  is  true,  that  there  is  in  this  name  a  reference  to  the 
fact  that  God  manifests  Himself  in  irresistible  power 
against  the  enemies  of  His  people,  yet  if  this  were  its 
original  meaning,  it  is  strange  that  the  name  did  not 
make  its  appearance  in  those  ancient  times  which  w^ere 
expressly  the  times  of  the  great  theocratic  conflicts 
("the  wars  of  Jehovah"  Num.  21:  14);  and  again  that 
it  did  not  originate,  but  was  already  in  use,  in  the 
warlike  age  of  David.  A  higher  notion  is  involved  in 
the  expression,  namely  this,  that  the  fact  that  the 
God  of  the  armies  of  Israel  is  also  the  Lord  of  Hosts 
makes  Him  so  terrible  a  God. 

A  second  view  appeals  to  Gen.  2:  1,  where  it  under- 
stands the  expression  Tsebhaoih  as  applying  to  the 
creatures  in  general,  who  together  compose  the  great 
army  of  the  Lord.  So  that  according  to  this  view  it 
is  the  majesty  of  God  in  general,  as  displa^^ed  in  His 
dominion  over  the  whole  creation,  which  this  name 
expresses. 

The  true  explanation  of  the  name,  however,  must 

be  derived  from  the  phrase  host  of  heaven. 

[Analysis:  1)  The  name  Jehovah  Sabaoth;  2)  where  found;  3)  its 
original  meaning;  4)  a  second  view;  5)  true  explanation.] 


256  THE  THEOLOGY  OF  PROPHETISM. 

§  196.  The  Host  of  Heaven.    1.  The  Heavenly  Bodies. 

The  host  of  heaven  in  the  Old  Testament  includes 
the  heavenly  bodies  and  the  celestial  spirits.  The  Old 
Testament  distinctly  maintains  not  only  the  creature- 
hood  of  the  heavenly  host  (Ps.  33:  6),  but  also  the 
distinction  of  the  two  above  named  classes.  It  is  only 
by  a  poetical  personification  that  the  stars  are  spoken 
of  in  the  song  of  Deborah  ( Judg.  5: 20)  as  the  warriors 
of  the  Lord,  who,  leaving  their  courses,  descend  to 
fight  for  Israel  against  Sisera,  and  that  the  morning 
stars  are  said  in  Job  38:  7  to  have  joined  with  the 
angels  in  celebrating  the  morning  of  creation.  The 
heavenly  bodies  are  declared  to  be  merel}^  light- 
bearers,  created  by  God,  and  as  such  subserving  earth- 
ly purposes  (Ps.  104:  19-23).  They  manifest,  indeed, 
by  their  splendor  and  their  course,  the  greatness  and 
wisdom  of  the  Creator  (Ps.  8:  3;  19:  1-6;  Job.  9:  9; 
38:  31-33;  etc.),  but  their  brilliancy  admits  of  no 
comparison  with  the  Divine  glory  (Job.  25:  5).  Thus 
they  are  the  hosts  of  God  whom  His  almighty  will 
commands  (Isa.  40:  26;  45:  12);  they  serve  to  pro- 
claim and  to  glorify  His  judgments  (Joel  3:  15;  Isa. 
13:  10;  Hab.  3:  11).  Their  creaturehood  is  shown  by 
the  fact  that  they  as  well  as  the  terrestrial  creation 
are  transitory  (Isa.  34:  3;  51:  6;  Ps.  102:  26,  27). 

[Analysis:  1)  What  is  included  among  the  host  of  heaven;  2)  the 
stars  are  personified;  3)  they  are  the  light-bearers;  4)  manifest 
the  glory  of  God;  5)  but  are  transitory.] 

§  197.    2.    The  Host  of  the  Heavenly  Spirits. 

The  Old  Testament  speaks  of  the  host  of  heavenly 
spirits,  the  armies  of  the  sons  of  God,  the  angels,  in  a 
three-fold  aspect: 

1.  They  form  the  higher  church,  which,  standing  at 
the  head  of  the  choir  of  the  universe,  adores  God  in 


THE  HOST  OF  THE  HEAVENLY  SPIRITS.  257 

the  heavenly  sanctuary  (Ps.  148:  2).  From  this  cen- 
tral point  of  the  Divine  glory,  proceed  all  God's  mani- 
festations of  grace  and  judgment  to  the  world  (Mic. 
1:  2,  3;  Hab.  2:  20;  etc.).  In  Ps.  89:  5-7  the  sons  of 
God  (angels)  are  called  the  congregation  of  the 
saints,  who  are  constantly  praising  the  wonders  of 
Divine  grace.  Their  near  relation  to  God  is  shown 
ver.  7,  where  they  are  designated  "the  council  of  the 
holy  ones."  The  meaning  of  this  passage  is,  that  the 
heavenly  hosts,  as  the  appointed  instruments  of  exe- 
cuting God's  judgments,  are  also  to  be  the  iv/V/7esses  of 
His  counsels. 

2.  They  are  the  /wesse/7^ers  o/^oe/,  the  instrument 
of  executing  His  will  in  grace  and  in  judgment  for  the 
deliverance  of  His  people  and  the  subjugation  of  His 
enemies  (Ps.  103:  20,  21;  148:  2).  This  implies  that 
God's  government  is  carried  on  by  the  means  of  per- 
sonal and  living  powers.  For  the  purpose  of  His 
kingdom  and  for  the  special  service  of  His  people, 
God  has  chosen  the  heavenly  spirits,  who  are  the  com- 
panions of  man  (Ps.  91:  11;  34:  7).  In  opposition  to 
Satan,  whose  occupation  it  is  to  ruin  man  (Job.  1), 
God  has  thousands  of  angels  whose  business  it  is  to 
be  active  in  the  deliverance  of  human  souls. 

3.  The  hosts  of  heavenly  spirits  are  also  appointed 
to  be  His  attendant  witnesses,  and  partially  His  instru- 
ments when  He  appears  in  His  roj^al  and  judicial 
glory  (Deut.  33:  2).  In  Ps.  68: 17  God  is  represented 
as  seated  upon  His  throne  on  Zion,  surrounded  by 
the  chariots  or  cavalry  of  the  angelic  hosts.  Lastly, 
the  heavenly  host  form  Jehovah's  retinue  at  the  final 
revelation  of  His  judgment.  The  angels  are  "the  mighty 
ones"  whom  God,  according  to  Joel  3:  11,  leads  doAvn 
into  the  valley  of  Jehosaphat;  they  are  "the  holy 
ones"  with  whom,  according  to  Zech.  14:  5,  He  ap- 


258  THE  THEOLOGY  OF  PROPHETISM. 

pears  upon  the  Mount  of  Olives  in  the  decisive  hour 
of  the  last  conflict  of  the  covenant  people.  Compare 
the  description  of  the  procession  of  the  heavenly  ar- 
mies in  Rev.  19:  14. 

[Analysis:  1)  The  angels  are  the  higher  church;  2)  the  witnesses 
of  God's  counsels;  3)  the  messengers  of  God;  4)  active  in  serving 
the  saints;  5)  the  attendant  witnesses  of  God's  final  revelationat 
judgment.] 

§  198.   Result  with  Respect  to  the  Name  Jehovah  Sabaoth. 

In  summing  up  ^'hat  has  been  said,  we  find,  that 

the  significance  of  the  doctrine  of  Jehovah  Sabaoth 

consists  in  the  fact  that  it  teaches  us  to  recognize  not 

only  the  supermundane  power  and  glory  of  the  living 

God,  but  also  makes  Him  known  to  us  as  interposing, 

according  to  His  free  and  sovereign  will,  in  the  affairs 

of  the  world,  and  therefore  not  bound  to  elements  or 

forces  of  nature  which  obey  Him ;  but  as  having,  on 

the  contrary,  not  only  these  but  also  the  spiritual 

powers  of  the  heavenly  world  at  His  disposal  for  the 

execution  of  His  will  on  earth.    He  is  the  Omnipotent 

Ruler  of  the  Universe.    So  Ps.  24:  10;  Isa  6:  8;  51:  15; 

54:  5;  etc.  The  chief  passage,  however,  in  this  respect, 

is  Jer.  10:  16  in  its  connection  with  Jer.  10:  1—10. 

[Analysis:  1)  The  significance  of  the  doctrine  of  Jehovah  Sabaoth; 
2)  God  is  the  Omnipotent  Ruler  of  the  Universe.] 

§  199.    Angels  of  Higher  Order  and  their  Special  Office. 

The  later  prophetical  books  speak  of  au gels  of  higher 
order  and  special  calling  among  the  heavenly  host. 
The  cherubim  are  not  among  these  (see  §  119).  Some 
have  also  regarded  the  seraphim  as  merely  symbolical 
beings,  but  in  Isa.  6,  the  oiAy  passage  in  which  they 
occur,  ver.  6  rather  suggests  the  ministry  of  angels ; 
though  the  seraphim  here  cannot  be  said  entirely  to 
correspond  mth  the  interpreting  angel  in  Zechariah 
and  Daniel.  The  symbolism  of  their  appearance  is  very 


ANGELS  OF  HIGHER  ORDER.  259 

simple.  With  two  wings  they  cover  their  faces,— to 
indicate  that  even  the  most  exalted  spirits  cannot 
bear  the  full  vision  of  the  Divine  glorj ;  with  two  they 
cover  their  feet, — to  symbolize  their  reverence;  with 
two  they  ^y, — to  express  the  swiftness  with  which 
they  execute  the  Divine  commands.  In  other  respects 
they  are  evidently  represented  in  human  form.  The 
meaning  of  the  word  "seraph"  is  extremely  doubtful. 
It  is  perhaps  best  to  connect  it  Avith  the  Arabic  root 
sharupha  (to  be  noble).  According  to  this  derivation, 
the  seraphim  would  be  thus  designated  as  being  the 
mo  si  exalted  among  celestial  spirits. 

The  seven  angels  mentioned  in  Ezek.  9  as  sent  forth 
to  execute  the  Divine  sentence  of  extermination  upon 
idolatrous  Jerusalem,  next  come  under  consideration. 
The  number  seven  is  here,  as  elsewhere  in  the  Old 
Testament,  the  sign  that  a  Divine  operation  is  being 
completed,— in  this  passage  the  Divine  judgment  now 
advancing  to  its  close.  One  of  these  angels  is  distin- 
guished by  a  high  priestly  robe  of  linen,  and  this 
angel  of  special  dignity,  no  doubt,  corresponds  to  the 
horseman  who,  in  the  vision  of  Zech.  1: 8,  stands  among 
the  myrtle  trees,  and  is  evidently  chief  over  those  who 
run  to  and  fro  through  the  earth.  To  him  they  bring 
their  report;  and  he,  upon  receiving  it,  intercedes  Avith 
the  Lord  of  Hosts  for  Jerusalem.  He  seems  also  to 
be  identical  with  the  angel  of  the  Lord  in  Zech.  3,  be- 
fore whom  Satan  stands  to  accuse  Joshua. 

We  come  now  to  the  angels  which  appear  in  Daniel 
under  the  names  Gabriel  and  Michael. 

Gabriel  (/.  e.  man  of  God)  is  said  to  be  the  angel  who 
explains  the  visions  to  Daniel  (Dan.  8:  16;  9: 12)  thus 
answering  to  the  interpreting  angel  of  Zechariah. 

It  is,  however,  the  Michael  of  the  book  of  Daniel  who 
apparently  corresponds  to  the  angel  of  the  Lord  in 


260  THE  THEOLOGY  OF  PROPHETISM. 

Zechariah,  the  horseman  among  the  myrtle  trees,  who 
advocates  the  cause  of  the  covenant  people. 

But  another  appearance  in  the  book  of  Daniel  now 
claims  our  attention.  According  to  Dan.  10,  a  man, 
called  neither  angel  nor  prince,  appears  to  Daniel  on 
the  banks  of  the  Tigris.  It  is  the  same  person  who  at 
Ulai  (Dan.  8: 15-17),  commands  Gabriel  to  interpret 
to  Daniel  the  vision  he  had  received,— the  same  who, 
in  Dan.  12:  7,  guarantees  b^^  a  solemn  oath  the  ful- 
fillment of  the  Divine  counsel.  It  is  obvious  that  this 
appearance  must  be  identified  with  Him  who  (Dan.  7: 
13;  10:  18)  comes  as  a  sen  of  man  in  the  clouds  of 
heaven  to  receive  dominion  over  all  nations,  /.  e.  the 
Mess/ah  (compare  the  description  of  the  glorified  Christ 
in  Rev.  1:  13-15  with  Dan.  10:  5,  6). 

We  find  then  already  in  the  Old  Testament  the  doc- 
trine, further  developed  in  the  New,  that  the  dispensa- 
tions and  judgments  of  God  upon  earth  are  closely 
connected  Avith  corresponding  events  in  the  higher 
world  of  spirits. 

[Analysis:  1)  The  Seraphim;  2)  their  symbolisin;  3)  meaning  of 
"seraph";  4)  the  seven  angels  of  Ezek.  9;  5)  Gabriel;  6)  Michael;  7) 
the  appearance  recorded  in  Dan.  10;  8)  summary.] 

§  200.    The  Doctrine  of  Satan. 

Among  the  sons  of  God  (angels)  who  appear  before 
Jehovah,  we  meet  in  certain  passages  of  the  Old 
Testament  (Job,  Chronicles,  Zechariah),  with  an  angel 
called  Satan,  of  crafty  and  hostile  disposition  toward 
the  covenant  people  and  all  who  fear  God,  seeking  to 
deprive  them  of  the  favor  of  God,  but  only  suffered  to 
act  as  His  instrument.  The  word  Satan  means  an 
enemy,  an  adversary. 

If  we  compare  the  two  parallel  passages  2  Sam.  24: 
1  and  1  Chron.  21:  1,  we  learn  that  what  is  by  the 
older  record  (2  Sam.  24:  1)  directly  referred  to  Divine 


THE  DOCTRINE  OF  SATAN.  2G1 

agency,  is  by  the  later  account  attributed  to  a  hostile 
spirit.  We  here  meet  again  with  the  same  fact  which 
we  encountered  in  the  doctrine  of  the  angels,  viz.,  that 
the  later  record  brings  into  greater  prominence  those 
powers  Avhich  are  Instruments  of  the  Divine  Providence. 
Other  passages  also  point  to  such  powers  appointed 
by  God  to  be  instruments  of  the  Divine  wrath  (1  Sam. 
16:  14-23;  Isa.  19:  14;  Ps.  75:  8).  The  transition 
hence  to  the  doctrine  of  Satan  is  made  by  the  passage 
1  Kings  22:  19-23.  Satan  though  absolutely  depend- 
ent on  the  Divine  will  with  regard  to  what  he  effects, 
acts  from  a  disposition  hostile  to  man.  This  is  hinted 
(1  Chron.  21:  1)  in  the  standing  up  of  Satan  against 
Israel,  and  still  more  prominently  brought  forward  in 
the  prologue  to  Job.  It  is  true  that  in  Job  Satan 
appears  in  the  midst  of  the  sons  of  God  (angels);  but 
he  comes  from  a  wandering  excursion  over  the  earth, 
which  he  has  evidently  undertaken  from  hostility  to 
men ;  he  hopes,  too,  that  Job's  piety  will  not  endure 
temptation,  and  that  he  will  thus  cease  to  be  an  object 
of  the  Divine  complacency.  That  he  may  bring  calam- 
ity upon  Job,  the  Lord  allows  Satan  the  free  disposal 
not  only  of  the  elements,— the  tempest,  and  the  fire  of 
heaven,— but  also  of  human  beings  (the  nomadic 
hordes),  and  at  length  he  is  permitted  to  smite  Job 
with  a  most  terrible  disease.  But  he  is  obliged  to  ob- 
tain from  God  the  power  of  effecting  all  this ;  and  the 
limit  to  the  injury  he  is  allowed  to  inflict  is  set  by  the 
themllof  God(Job.  2:6). 

Of  special  significance,  however,  is  the  position  of 
Satan  with  respect  to  the  covenant  people.  This  is 
shown  with  particular  clearness  in  the  vision  of  Zech. 
3:  1-10,  while  it  is  also  briefly  alluded  to  in  1  Chron. 
21:  1.  In  the  vision  of  Zechariah,  Joshua,  the  high 
priest,  is  the  representative  of  the  people.    He  is  ac- 


262  THE  THEODOGY,  OF  PROPHETISM. 

cused  before  the  Lord,  not  on  account  of  his  own  sins 
as  an  individual,  but  in  his  capacity  of  high  priest. 
His  priestly  garments  are  defiled.  Satan  affirms  that 
for  this  sinful  people  there  is  no  valid  mediation  be- 
fore God. "  But  the  Lord  causes  the  high  priest  to  be 
clothed  in  clean  garments,  thus  acknowledging  the 
validity  of  the  high-priestl}^  mediation,  though  with 
an  intimation  (Zech.  3:8)  that  the  perfect  atonement 
for  the  people  is  to  be  effected  only  by  the  Messiah. 
Thus  the  work  of  Satan  is  to  question  the  forgiveness, 
the  justification  of  the  church,  in  which  sense  he  is 
called  "the  accuser  of  our  brethren"  (Rev.  12:  10). 
With  respect  also  to  his  agency  among  men,  Satan, 
who  desires  to  destroy  the  souls  ofmen  (Job  1),  forms 
a  contrast  to  the  "interpreting  angel"  (Job  33:  23), 
whose  occupation  it  is  to  excite  men  to  repentance 
and  confession  of  sin,  that  their  souls  might  be  res- 
cued from  destruction. 

The  Satan  of  the  Old  Testament  is  not  as  yet  re- 
vealed as  the  "prince  of  the  world"  (John  16:  11)  as 
in  the  New  Testament,  which  discloses  "the  deep 
things  of  Satan"  (Rev.  2:  24)  only  along  with  the 
completion  of  revelation. 

Of  other  evil  angels  nothing  is  distinctly  taught  in 
the  Old  Testament.  By  Azazel  (Lev.  16)  we  must 
probably  understand  an  evil  spiritual  power  whom  we 
may,  with  Hengstenberg,  connect  mth  the  Satan  of 
the  later  books  (see  §  140).  It  is  true  that  "the  de- 
stroyers" of  Job  33:  22,  who  are  contrasted  with  the 
"interpreting  angels"  of  v.  23,  must  probably  be  re- 
ferred to  angels,  but  it  is  not  so  much  the  nature  of 
these  angels,  as  the  Divine  commission  which  makes 
them  destroyers.  It  is  only  the  later  Jewish  theology 
which  presents  us  with  a  fully  developed  demonology . 


THE  DOCTRIiNE  OF  SATAN.  263 

[Analysis:  1)  The  teaching  concerniug  Satan;  2)  explanation  of 
2  Sam.  24:  1;  3)  evil  angels  are  instruments  of  Divine  wrath;  4) 
Satan  acts  from  a  disposition  hostile  to  man;  5)  illustrated  in  the 
book  of  Job;  6)  Satan's  position  with  reference  to  Israel,  7)  the 
vision  of  Zech.  3:  1 — 10;  8)  he  is  our  accuser;  9)  his  nature  only 
clearly  revealed  in  the  N.  T.;  10)  Azazel;  11)  the  demonology  of 
later  Jewish  theology.] 


CHAPTEE  YIII. 


§  201.    Distinction  between  the  Ceremonial  and  the  Moral 

Law. 

The  ceremonial  and  moral  precepts  are  in  the  Mosaic 
law  co-ordinate.  The  result  of  the  tuition  of  the  law 
which  advances  from  the  outer  to  the  inner,  is  that 
prophecy  carries  out  the  distinction  between  the  cere- 
monial and  the  moral  law,  and  emphaticall}^  declares 
that  the  performance  of  the  eternal  ordinances  of 
the  law,  and  especially  the  offering  of  sacrifice,  were, 
as  merely  outward  acts,  worthless ;  that  the  will  of 
God  aimed  at  the  sanctification  of  the  heart  and  the 
surrender  of  the  will  to  God ;  and  that  the  observance 
of  the  ceremonial  law  had  no  value  except  as  the  ex- 
press/on of  a  godly  disposition.  This  thought  forms  the 
theme  of  many  prophetic  addresses  (Hos.  6:  6;  Amos 
5:  21-26;  Isa.  1:  11-17;  Jer.  7:  21-26;  Micah  6;  6-8; 
etc.). 

There  are  those,  however,  who  maintain  that  Eze- 
kiel,  Daniel,  and  Malachi,  insist  upon  the  observance 
of  the  ceremonial  law.  Ezekiel  does  indeed  set  a  high 
value  upon  the  external  ordinances  of  the  Mosaic  law, 
but  this  is  in  keeping  with  the  priest /y  character  of  this 
prophet.  He  does  indeed  describe  at  great  length,  in 
that  famous  vision  recorded  in  Ezek.  40-48,  the  re- 
storation of  the  Levitical  ritual  upon  a  magnificent 
scale  in  the  coming  times  of  redemption,  but  his  very 
predictions  of  therestoration  of  Israel  as  the  covenant 
people,  show  that  he  does  not  regard  sanctification 


THE  KUINOUS  NATUItE  OF  SIN.  265 

as  consisting  in  the  mere  externalism  of  the  Levitical 
ritual. 

So  likewise  the  attempt  to  show  that  the  Book  of 
Daniel  is  opposed  to  the  older  prophetical  books  by 
its  commendation  of  a  legal  externalism,  is  equally 
vain.  Some  pretend  to  see  a  sign  of  the  externalism  of 
Daniel's  religion,  in  that,  accordingto  6: 10,  he  prayed 
three  times  daily,  a  custom,  however,  alluded  to  as 
early  as  Ps.  55:  17.  How  far  the  Book  of  Daniel  is 
from  commending  a  righteousness  of  dead  works,  is 
best  seen  by  the  thoroughly  penitential  prayer  in  9: 
4-19. 

It  is  true  also  that  Malachi  sternly  rebukes  trans- 
gressions in  the  matter  of  Divine  worship,  the  offering 
of  bad  or  defective  sacrifices  (1: 6-2: 9),  the  fraudulent 
withholding  of  the  temple  dues  (3:  7-12),  but  he  does 
so  because  the  worldly  and  godless  disposition  of 
priests  and  people  was  manifested  by  such  actions. 

[Analysis:  1)  Distinction  between  ceremonial  and  moral  law;  2) 
when  the  ceremonial  law  had  value;  3)  the  prophets  lay  stress 
upon  the  godly  disposition;  4)  Ezekiel  is  no  exception;  5)  nor  does 
the  Book  of  Daniel  commend  legal  externalism;  6)  much  less  Ma- 
lachi.] 

§  202.    The  Ruinous  Nature  of  Sin. 

In  proportion  as  a  consciousness  of  the  inw^ardness 
of  the  law's  requirements  is  arrived  at,  will  the  con- 
viction of  sin  become  profound.  Prophecy,  by  bringing 
into  greater  prominence  the  opposition  in  which  the 
people  stand  to  the  electing  and  sanctifying  purpose 
of  their  God,  carries  on  the  office  of  the  law,  and  ad- 
vances to  the  perception  that  the  sanctificationofthe 
people  at  which  the  law  aims,  is  unattainable  during 
the  present  legal  dispensation,  and  must,  on  the  con- 
trary, be  effected  by  a  dispensation  of  grace. 

The  tuition  of  the  law,  effecting  a  conviction  of  sin. 


266  THE  THEOLOGY  OF  PROPHETISM. 

advances  but  gradually.  We  cannot  expect  at  once 
to  find  in  the  Old  Testament  such  a  knowlege  of  sin, 
as  is  expressed  in  Eom.  7.  But  David  already  ex- 
pressed the  acknowledgment  that  a  Divine  imparta- 
tion  of  life,  a  transformation  of  heart,  was  needed  if 
the  inward  state  w^as  to  be  conformed  to  the  Divine 
will  (Ps.  51:  10-12;  143:  10). 

To  render  evident  that  relation  of  electing  and 
sanctifying  love  into  which  God  has  entered  with  His 
people,  the  prophets  employ  the  figure  of  fatherhood 
and  sonship  (see  §82).  J^llt  the  bridal  and  conjugal  rela- 
tion is  far  more  frequently  used  by  them,  as  the  sym- 
bol of  the  communion  into  which  God  has  entered 
with  His  people,  (Hosea,  Isaiah,  Jeremiah,  Ezekiel). 
The  nation  now  appears  as  a  harlot,  an  adulteress. 
Sin  is  no  longer  mere  disobedience  to  the  commands 
of  God,  but  is  viewed  as  being  in  its  inward  and  essen- 
tial nature  a  breach  of  faith,  as  base  ingratitude  to- 
ward Him  who  has  first  loved.  All  boasting  of  human 
righteousness  vanishes,  and  an  overwhelming  feeling 
of  guilt  is  expressed  in  many  prophetic  discourses. 

It  is,  first  of  all,  a  common  guilt  resting  upon  the  nation, 
making  the  nation  as  such,  the  object  of  Divine  wrath. 
From  this  general  sinfulness,  even  the  more  religious 
part  of  the  nation,  the  servants  of  God,  are  not  so 
exempt  as  to  be  contrasted  as  absolutely  righteous. 
The  conviction  thus  forces  itself  on  the  mind  that  a 
new  dispensation  of  grace  is  needed;  in  other  words,  that 
God  must  of  His  own  free  grace  blot  out  transgression 
and  effect  by  a  new  communication  of  life  that  con- 
formity to  His  will  which  the  laAv  demands.  The  chief 
passages  in  which  this  is  expressed  are  found  in  Jere- 
miah (24:  7;  31:  31-34)  and  Ezekiel  (36:  25-29;  37: 
23-27). 

The  fundamental  assumption  in  this  new  dispensa- 


THE  OLD  TESTAMENT  FORM  OF  FAITH.  267 

tion  is,  as  the  X3assage  from  Jeremiah  expresses  at  its 
close,  the  aboUtion  of  the  old  condemnation  by  Divine 
mercy;  that  God,  as  the  prophet  Micah  says  (7:  19) 
would  of  His  mercy  tread  the  iniquities  of  His  people 
under  foot,  and  cast  all  their  sins  into  the  depths  of 
the  sea. 

It  is  through  the  pardon  of  sin  that  occasion  is  af- 
forded for  the  agency  of  those  purifying  and  sancti- 
fying forces  which  God  puts  forth  (Ezek.  36:  25-27). 

[Analysis:  1)  The  office  of  the  law;  2)  makes  slow  progress;  3) 
symbols  used  by  the  prophets  to  describe  the  relation  of  Israel  to 
God;  4)  a  common  guilt  rests  upon  the  nation;  .5)  none  are  ex- 
empt; 6)  a  new  dispensation  of  grace  is  needed;  7)  the  chief  pas- 
sages; 8)  the  fundamental  principle  of  the  new  dispensation;  9) 
the  pardon  of  sin.] 

§  203.    The  Old  Testament  Form  of  Faith. 

Meanwhile  the  just  walked  in  faith  and  had  life 
therein.  The  leading  of  Israel,  from  the  time  of  its 
deliverance  out  of  Egypt,  rests  entirely  on  faith  (Deut. 
1:  32;  9:  23). 

What  then  is  this  faith  ?  Negatively,  it  is  a  ceasing 
from  all  natural  confidence  in  one's  own  strength  and 
power,  a  renunciation  of  all  trust  in  human  support 
and  assistance  ( Jer.  17:  5).  Positively,  it  is  a  fastening 
of  the  heart  upon  the  Divine  word  of  promise,  a  lean- 
ing upon  the  power  and  faithfulness  of  God  (Ps.  112: 
7,  8).  On  its  /7 e^raf/Ve  side,  whereby  faith  renounces 
self-chosen  human  ways,  it  is  a  resting  in,  a  quiet 
waiting  for  God  (Isa.  28:  16;  30:  15;  Ps.  62:  6).  On 
its  positive  side,  it  is  a  sanctifying  of  the  Lord  (Isa.  8: 
13),  a  giving  of  glory  to  His  sole  sovereignty  (Jer. 
13:16;Hab.  2:4). 

In  its  expectation  of  the  fulfilment  of  the  Divine 
promise,  the  faith  of  the  Old  Testament  turns  to  the 
future.  It  includes  patience  and  hope  (Isa.  25:  9;  Ps. 
42:  5).  It  is  according  to  this  specially  Old  Testament 


268  THE  THEOLOGY  OF  PROPHETISM. 

form  that  faith  is  illustrated  by  Old  Testament  ex- 
amples in  Heb.  11.  But  the  Old  Testament  also  ex- 
hibits faith  as  including  negatively  that  renunciation 
of  one's  own  claims  and  merits  before  God  which  arises 
from  a  conviction  of  sin,  and  positively,  that  surrender 
to  the  sin-annulling  God  and  His  atoning  grace  which 
are  essential  to  the  saving  faith  of  the  new  cove- 
nant. In  Ps.  130:  3-5  faith  appears  as  a  waiting  upon 
the  word  which  proclaims  forgiveness  of  sins;  but  here, 
too,  its  eye  is  directed  to  the  future.  It  is,  however, 
in  Isa.  40-66  that  this  faith  is  especially  enforced. 

[Analysis:  1)  The  whole  history  of  Israel  an  illustration  of  faith; 
2)  the  negative  and  positive  aspects  of  faith ;  3)  the  special  form 
of  O.  T.  faith;  4)  illustrated  in  Heb.  11;  5)  faith  as  described  in 
Ps.  130:  3—5;  6)  as  enforced  by  Isaiah.] 

§  204.    The  Old  Testament  Experience  of  Salvation. 

Was  there  already  in  Old  Testament  times  the  ex- 
perience of  justification  and  adoption  in  the  New 
Testament  sense  of  these  terms?  The  question  is 
whether,  besides  the  pardon  which  was  obtained  for 
sins  of  infirmity  by  confession  and  sacrifice  (Lev.  5: 
10),  there  was  also  pardon  for  presumptuous  sins, 
which  could  not  be  atoned  for  by  sacrifice,— and  there- 
fore a  justification  of  the  whole  man.  We  answer,  the 
Old  Testament  certainly  teaches  that  Divine  forgive- 
ness is  imparted  to  the  sinner  who  turns  in  penitence 
and  faith  to  God  ;  and  that  this  is  not  a  mere  ignoring 
of  sin  (Ps.  130:  4).  To  this  subject  belongs  the  whole 
of  Ps.  32. 

This  experience  of  Salvation ,  however,  still  remains 
but  relative,  and  decidedly  differs  from  that  of  the 
New  Testament.  1)  It  indeed  affords  peace  of  mind 
concerning  individual  sins,  but  it  does  not  establish 
any  permanent  state  of  reconciliation.  No  such  atoning 
grace  and  justification  were  imparted  to  the  believer 


THE  OLD  TESTAMENT  EXPERIENCE  OF  SALVATION.      2G0 

under  the  Old  Testament  as  to  enable  him  to  say  with 
the  apostle:  "The  old  things  are  passed  away ;  be- 
hold, they  are  become  new"  (2  Cor.  5:  17).  He  was 
pacified  concerning  the  past,  but  only  to  begin  again 
seeking  to  be  henceforth  just  through  the  works  of  the 
law.  2)  Under  the  Old  Testament,  conversion  was  in- 
deed reached  as  a  moral  change,  but  not  regeneration 
as  a  new  creation.  3)  The  Divine  Spirit  did  not  make 
in  the  Old  Testament  saints  a  new  foundation  of  life, 
—did  not  as  yet  work  outward  from  within,  as  the 
transforming  principle  of  the  whole  man. 

The  highest  communion  between  God  and  man, 
estabhshed  by  prophecy,  does  not  attain  to  the  emi- 
nence of  that  filial  state  inaugurated  by  the  New 
Testament;  for  which  reason  Christ  delares  the  great- 
est of  the  prophets  to  be  less  than  the  least  in  His 
kingdom  (Matt.  11:  11). 

[Analysis:  1)  The  teaching  of  the  0.  T,  concerning  forgiveness  of 
sins;  2)  sins  of  infirmity  v^ere  forgiven;  3)  asv^'ellaspresnmptuous 
sins  ;  4)  the  experience  of  salvation  in  the  0.  T.  differs,  however, 
in  three  things  from  that  of  the  N.  T;  5)  it  knows  notMngof  the 
filial  state  of  the  believer  in  Christ.] 


SECTION  Ml. 

OP   PROPHECY. 

CHAPTER  IX. 

THE  PROPHETIC  CONSCIOUSNESS. 

§  205.    Negative  Propositions. 

That  which  made  the  prophet  a  prophet  was  not 
his  natural  gifts,  nor  his  own  intention,  and  that 
which  he  proclaimed  as  the  prophetic  word  was  not 
the  mere  result  of  instruction  received,  nor  the  pro- 
duction of  his  own  reflection.  However  true  it  may 
be  that  a  certain  learned  education  was  given  in  the 
so-called  schools  of  the  prophets,  and  while  it  is  cer- 
tain that  the  prophets  were  themselves  assiduous 
students  of  the  law  and  the  history  of  Israel,  as  well  as 
of  the  older  prophecies,  still  the  prophet  differs  essen- 
tially from  the  later  scribes  and  Rabbins.  The  prophets 
strictly  distinguished  between  the  word  of  Jehovah 
and  their  own  views  and  desires.  Very  instructive  in 
this  respect  is  the  Book  of  Habakkuk. 

[Analysis:  1)  The  prophet  diifers  from  the  later  scribe;  2)  they 
distinguish  between  their  "views  and  the  prophetic  word;  3)  Ha- 
bakkuk, a  good  illustration.] 

§  206.    Positive  Propositions. 

The  prophet,  as  such,  knows  himself  to  be  the  organ 
of  Divine  revelation,  in  virtue  both  of  a  Divine  voca- 
tion, capable  of  being  known  by  him  as  such,  and 
which  came  to  him  with  irresistible  power,  and  also  of 
his  endowment  with  the  enlightening,  sanctifying,  and 


POSITIVE    PROPOSITIONS.  271 

strengthening  Spirit  of  God.  Accordingly,  a  prophet 
knows  the  objective  reality,  as  the  Word  of  God,  of 
that  word  which  he  proclaims. 

1)  The  overwhelming  constraint  of  the  Divine  call 
is  described  by  Amos  in  the  discourse  in  Avhich  he  vin- 
dicates his  projjhetic  work  (Amos  3:8).  ha/ah  (chap. 
6)  and  Ezekiel  (chap.  1)  refer  their  call  to  visions,  in 
which  the  glory  of  the  Lord  was  manifested  to  them. 
But  the  book  of  Jeremiah  furnishes  the  most  abundant 
proofs  of  the  certainty  the  prophets  felt  concerning 
their  Divine  vocation  (Jer.  20:  7,  8;  17:  16).  It  was 
in  virtue  of  the  assurance  that  the  call  he  had  received 
was  from  God,  that  he  condemned  the  pretensions  of 
false  prophets  (chap.  23  and  28;  see  also  29:  24-32). 

2)  The  medium  of  the  revelation,  is,  however,  more 
particularly  said  to  be  the  Spirit  of  God,  through 
whom  it  is  that  the  Lord  sends  His  word  by  means  of 
the  prophets  (Zech.  7:  12).  This  Spirit  proves  itself 
to  be  Divine,  a)  by  disclosing  to  the  prophets  such 
knowledge  as  could  come  from  God  alone.  To  lay  all 
possible  stress  upon  the  objectivity  of  this  word,  its 
communication  is  designated  as  a  giving  (Ezek.  2:8; 
3:  3),  a  putting  into  the  mouth  of  the  prophet  (Dent. 
18:  18;  Jer.  1:  9;  etc.).  b)  But  still  more  does  the 
Spirit  show  itself  to  be  of  God  to  the  true  prophet 
upon  whom  it  comes,  and  whom  it  fits  for  his  office, 
by  its  sanctifying  and  strengthening  agency  (Micah 
3:8). 

3)  It  is  in  virtue  of  such  spiritual  experience  that 
the  prophet  knows  that  the  word  put  into  his  mouth 
will  also  prove  itself  to  bear  within  it  the  power  of  the 
living  God  (Jer.  23:  28,  29;  Isa.  55:  11).  Hence  the 
prophet,  as  the  announcer  of  this  word,  is  also  the 
performer  of  Divine  acts  (Jer.  1: 10). 


272  OF   PROPHECY, 

[Analysis:  1)  The  prophet  knows  himself  as  such;  2)  and  knows 
that  he  has  the  Word  of  God;  3)  the  prophets  testify  to  their  Di- 
vine call ;  4)  they  have  the  Spirit  of  God ;  5)  this  proves  itself  di- 
vine in  a  two-fold  manner;  6)  the  prophet  performs  divine  acts.] 

§  207.    Psychological  Definition  of  the  Prophetic  State  in 
Ancient  Times. 

How  then  is  the  prophetic  state  to  be  psycholog- 
ically and  more  precisely  defined?  On  this  subject 
various  opinions  were  held  in  ancient  times. 

At  the  time  that  the  Septuagint  was  translated,  the 
Greek  word  mantis  designated  the  ecsfaf/c  utterer  of  an 
oracle,  and  prophetes  the  sober-minded  interpreter  of 
the  oracle  of  the  former.  When,  then,  the  Old  Testa- 
ment IVabhi  is  designated  in  the  LXX  b}^  the  name  of 
proptietes  (prophet),  he  may  be  said  to  be  chiefly  char- 
acterized not  as  a  predicter  (a  meaning  belonging  in- 
deed also  to  propheies),  but  as  one  who  declares  what 
the  Divine  Spirit  has  imparted  to  him,  to  which  func- 
tion it  is  essential  that  it  should  be  consciously  and 
intelligently  performed. 

According  to  Piiilo,  the  prophet  is  the  interpreter  of 
God,  who  makes  him  inwardlj^  perceive  what  he  is  to 
speak.  This  Divine  inspiration  is  received  by  the 
prophet  in  a  state  of  ecstacy,  which  is  said  indeed  to 
be  distinctly  different  from  the  frenzy  of  madness,  but 
in  which  self-consciousness  is  nevertheless  entirely 
suspended.  Philo,  hoAvever,  recognizes  no  specific  dif- 
ference between  prophecy  and  the  divine  illumination 
imparted  to  every  sage.  In  both  the  same  Spirit  is 
working. 

Philo's  view  of  the  ecstatic  character  of  the  prophetic 
state  passed  over  to  the  earliest  Church  Fathers. 
Athenagoras  says  that  the  Divine  Spirit  that  moved 
the  prophets  used  them  as  a  flute-pla^^er  does  his  in- 
strument.     This    subject    was   not   discussed  more 


IN  THE  OLDER  PROTESTANT  THEOLOGY.  278 

thoroughly  until  it  became,  as  Tertullian  intimates, 
a  matter  of  dispute  between  the  Montanists  and  the 
Catholic  Church  Fathers.  The  latter  disgusted  with 
ecstasy  as  presented  to  them  by  the  Montanist  proph- 
ets, declared  all  convulsions  which  repressed  ra- 
tional consciousness  unworthy  of  true  prophecy,  and 
only  fit  for  the  manticism  produced  by  demoniacal 
powers.  So,  in  general,  Origen  (d.  254),  Epiphanius 
((/.  403),  Chrysostom  [d.  407)  and  Jerome  (</.  420). 
Still  the  polemics  of  the  Fathers  as  Tholuck  justly  re- 
marks, do  not  deny  the  existence  of  every  kind  of 
ecstasy  in  the  case  of  the  organs  of  revelation.  They 
could  not  thus  set  themselves  in  opposition  to  the 
clear  statements  of  Holy  Scripture.  They  regard  the 
prophetic  state  as  extraordinary  and  temporary. 
Frail  human  nature  could  not  endure  an  uninter- 
rupted state  of  revelation.  In  this  respect  we  discern 
an  essential  difference  between  the  prophets  and  Christ, 
in  whom  the  Spirit  abode  permanently. 

[Analysis:  1)  The  prophetic  state  was  variously  understood  in 
ancient  times;  2)  the  view  of  the  translators  of  the  Greek  Bible;  3) 
of  Philo;  4)  of  the  earliest  Church  Fathers;  5)  the  prophetic  state 
is  extraordinary  and  temporary.] 

§  208.    View  of  this  Subject  in  the  Older  Protestant  The- 
ology. 

The  propositions  laid  down  by  the  Fathers,  in  op- 
position to  the  Montanists,  were  repeated  by  the  older 
Protestant  theologians.  The  prevailing  theory  of  in- 
spiration being  applied  to  prophecy,  the  Protestant 
theologians  assumed,  in  the  case  of  prophets,  both  an 
entire  passivity  in  the  reception  of  revelation,  and  a 
continued  state  of  rational  consciousness,  with  at 
most  but  momentary  intermissions. 

In  proportion,  however,  as  the  orthodox  notion 
of  inspiration  became  unsettled,  more  influence  over 


274  OF  PROPHECY. 

the  form  of  their  predictions  was  of  course  conceded 
to  the  subjectivity  of  the  prophets.  Crusius^  made  a 
thorough  investigation  of  this  subject.  He  chiefly  in- 
sists upon  the  distinction  between  the  matter  of  reve- 
lation and  the  form  under  which  it  is  presented.  With 
respect  to  the  form  he  admits  the  intervention  of  the 
free  agency  of  the  organs  of  revelation,  which  makes 
them  not  passive  but  active  instruments  of  God.  With 
respect  to  the  inspiration  of  the  matter,  Crusius  dis- 
tinguishes between  revelation  in  the  narrower  sense,  which 
produces  new  knowledge  in  man,  either  hj  a  creative 
act  or  by  a  transformation  of  the  knowledge  already 
existing,  and  illumination  which  excites  and  strengthens 
the  knowledge  already  existing.  The  distinction  be- 
tween apostolic  and  prophetic  inspiration  is  also 
brought  out  b^^  Crusius.  The  inspiration  of  the  apos- 
tles was  uninterrupted,  and,  depending  on  the  con- 
tinued operation  of  Christ  and  of  the  Holy  Spirit  in . 
them,  made  them  more  like  Christ.  The  repeated  use 
of  the  formula,  "Thus  saith  the  Lord,"  b}^  the  proph- 
ets, shows  that  the  state  of  inspiration  was  in  their 
case  an  extraordinary  one.  Still  even  in  Crusius,  we 
meet  with  no  exact  psychological  analysis  of  the 
prophetic  state. 

Kationalistic  theology,  which  at  best,  always  has 
seen  in  the  prophets  only  so  mau}^  rationalists,  made 
no  inquiry  into  the  nature  of  the  prophetic  state.  The 
visions  which  the  prophets  affirmed  themselves  to 
have  beheld,  are  either  attributed  in  a  general  manner 
to  the  poetic  garb  in  which  they  spontaneously 
clothed  prophetic  truths,  or,  if  recognized  in  a  certain 
sense  as  facts,  are  referred  to  a  state  of  violent  men- 
tal excitement.  Prophecy  in  its  strictest  significa- 
tion is  regarded  as  out  of  the  question. 

1  In  his  Hypomnemata  ad  theologiam  propheticam,  1764. 


THE  INDIVIDUAL  LIFE.  275 

This  whole  subject  received,  however,  a  powerful 
impetus,  when  Hengstenberg  (in  the  first  edition  of  his 
Christology)  revived  in  all  its  rigid  one-sidedness  the 
Montanist  theory  of  prophecy.  For  he  laid  down  the 
proposition  that  the  prophets,  when  recipients  of  rev- 
elation, were  in  an  extraordinary  condition,  essen- 
tially differing  from  their  usual  state— in  an  ecstasy, 
in  which  the  intelligent  consciousness  retreated,  and 
the  spontaneity,  being  suppressed  by  a  powerful 
operation  of  the  Divine  Spirit,  was  reduced  to  a  state 
of  passivity.  (In  the  second  edition  of  his  Christo/ogy, 
Hengstenberg  has  essentially  modified  this  earlier 
view). 

[Analysis:  1)  The  view  of  the  older  Protestant  theologians ;  2) 
the  views  of  Crusius ;  3)  he  distinguishes  between  the  matter  and 
the  form  of  revelatidn  ;  4)  between  revelation  and  illumination; 
5)  between  apostolic  and  prophetic  inspiration ;  6)  the  view  ra- 
tionalistic theology  always  has  taken;  7)  the  earlier  view  of 
Hengstenberg.] 

§  209.    Continuity  and  Elevation  of  the  Individual  Life  in 
the  Prophetic  State. 

In  the  earlier  view  maintained  by  Hengstenberg,  truth 
and  error  are  blended.  It  is  true  that  in  prophecy 
states  do  occur  in  which  the  individual  life  is  subjuga- 
ted by  the  power  of  the  Divine  Spirit,  but  it  is  not  true 
that  these  coincide  with  the  state  of  prophetic  revela- 
tion, nay,  they  are  not  even  essential  thereto. 

Isaiah,  in  his  initiatory  vision  (Isa.  6),  is  conscious 
that  his  iniquity  is  taken  away  and  his  sin  purged, 
and  declares  himself  ready  in  consequence  to  under- 
take the  Divine  commission.  Jeremiah,  too,  in  his 
inaugural  vision  (Jer.  1),  was  conscious  of  his  weak- 
ness. It  is  true  that  Ezekiel,  when  he  received  the 
vision  fell  down  overpowered  b}^  the  sight  (Ezek.  1: 
28),  but  in  order  to  receive  the  revelation  he  had  to 


276  OF  PROPHECY. 

stand  up  again,  and  that  in  the  power  of  the  Spirit 
who  entered  into  him  (Ezek.  2:  1,  2j;  and  he  then,  evi- 
dently with  complete  consciousness,  received  the  Di- 
vine word.  It  is  true  also  that  Daniel  sank  down 
stunned  in  consequence  of  a  vision  (Dan.  10:  .8-10), 
but  he  did  not  receive  the  revelation  till  he  had  re- 
covered himself.  Besides  the  prophets  felt  themselves 
inwardly  elevated  (Isa.  8:  11,  12;  Jer.  1:  19;  etc.).  In 
thus  showing  that  the  individual  life  is  not  obliterated 
but  enhanced  in  the  prophetic  state,  we  have  still  left 
to  answer  the  question,  what  the  ps^- chical  form  of 
prophecy  properly  is. 

[Analysis:  1)  The  truth  of  Hengstenberg's  view;  2)  its  error;  3) 
the  prophets  received  revelation  with  complete  consciousness;  4) 
the  question  to  be  answered]. 

§  210.    Prophecy  an  Inward  Intuition. 

Undoubtedly  the  prophets  were  often  in  a  state  of 
excited  feeling  at  the  times  when  they  uttered  their 
predictions,  and  did  not,  as  merely  mechanical  instru- 
ments of  the  inspiring  Spirit,  comport  themselves  in 
an  utterly  indifferent  manner  with  respect  to  their 
prophecies.  But  that  in  such  cases  the  frame  of  mind 
w^as  of  secondary  importance,  that  is,  was  produced  by 
the  objective  influence  of  the  Divine  Spirit,  is  evident 
especially  from  the  circumstance  that  the  feeling 
natural  to  the  prophet  was  frequently  exchanged  for 
just  its  opposite.  Compare  the  prophecy  concerning 
Moab  (Isa.  16:  9-11),  and  that  concerning  Bab\don 
(Isa.  21:  1-10),  where  this  state  of  mind  is  very  dis- 
tinctly portrayed. 

The  psychical  form  of  prophec}^  is  rather  that  of  an 
inward  intuition,  taking  the  word  in  its  wider  significa- 
tion. It  belongs  to  this  intuition  that  the  prophet  is 
^ware  that  the  matter  of  revelation  is  directly  given. 


PROPHECY  AN  IXWAKD  INTUITIOiN.  277 

and  not  produced  by  his  own  agency;  and  this  is  just 
what  the  prophets  affirm  with  respect  to  tlieir  prophe- 
cies. Hence  the  prophets  designate  themselves  as 
seers.  Sometimes  this  inward  perception  oftheprox)h- 
ets  is  also  styled  a  hearing  (Isa.  21:  10;  etc.).  The 
prophets,  however,  chiefly  choose  the  expression  to 
see,  even  when  it  is  a  mere  form  of  speech,  for  the 
manner  in  which  they  became  directly  conscious  of 
the  God-given  matter  (Amos  1:  1;  Isa.  2:  1;  Hab. 
2:1). 

What  now  the  prophet  perceives  is  aword  of  Jehovah, 
an  oracle  o/'t/e^oi^aA  (which  latter  expression  represents 
the  mysterious  nature  of  the  inwardly  perceived  Di- 
vine voice),  a  massa  (a  lofty  or  eminent  saying,  ac- 
cording to  Oehler ;  a  burden,  according  to  Hengsten- 
berg).  When,  however,  the  image  awakened  hj  the 
revelation  appears  in  a  plastic  form  before  the  mind 
of  the  prophet,  a  m/o/?  in  the  stricter  sense  takes  place, 
and  this  is  of  a  symbolical  character,  the  matter  of  the 
prophecy  being  reflected  in  the  imagination  of  the 
prophet.  With  respect  to  visional  symbolism,  there  is  a 
remarkable  difference  between  individual  prophets. 
In  some,  especially  the  more  ancient,  it  is  simple,  and 
therefore  for  the  most  part  easily  understood,  e.  g. 
the  visions  of  Amos,  the  devouring  locusts  and  the 
consuming  fire  as  images  of  the  Divine  judgments 
(Amos  7:  1-6),  the  plumb-line  laid  to  thewall  as  sym- 
bolical of  the  dealings  of  the  Divine  justice  (Amos  7: 
7-9),  the  basket  of  ripe  fruit  as  an  image  of  the  nation 
ripe  for  judgment  (Amos  8:  1,  2).  In  Ezekiel,  Zecha- 
riah,  and  Daniel,  on  the  contrary,  the  symbolism  is 
more  complicated  and  cases  occur  in  which  the 
prophet  himself  does  not  understand  the  images  he 
beholds,  and  requests  an  explanation  of  them  (Zech. 
4:  4;  Dan.  8:15).    The  prophets  are,  moreover,  fre- 


278  OF  PROPHECY. 

quently  required  to  express  the  substance  of  the  Di- 
vine messages  by  symbohcal  actions.  In  many  of  these 
cases,  however  (especiall}^  in  Ezekiel),  it  may  be  ques- 
tioned whether  the  action  really  took  place  externall}^ 
as  e.  g.  in  Isa.  20:  2,  or  whether  it  belongs  merely  to 
vision.  There  is  scarcely  a  point  in  prophetic  the- 
ology concerning  which  theologians  so  greatly  differ. 
No  general  principle  can  be  laid  down  by  w^hich  to  de- 
termine how  far  such  actions  pertain  to  the  province 
of  the  external  or  the  internal. 

[Analysis:  1)  The  prophets  often  were  highly  moved;  2)  but  the 
frame  of  mind  was  of  secondary  importance;  3)  there  was  an  in- 
ward intuition;  4)  they  describe  themselves  as  seeing  ;  5)  what  the 
prophet  sees;  6)  a  vision  has  a  symbolical  character;  7)  how  to 
interpret  symbolical  actions.] 

§  211.    The  Prophetic  State  Illustrated  by  Analogies. 

If  w^e  seek  from  analogous  occurrences  in  the  ordinary 
life  of  the  human  spirit  to  cast  some  light  on  the 
nature  of  prophetic  sight,  the  first  which  seems  to 
offer  itself  for  comparison  is  the  vivid  dream. 

Although  the  Old  Testament  does  not  exclude  the 
dream  as  a  medium  of  revelation,  nevertheless  a  sub- 
ordinate importance  is  attributed  to  dreams.  Al- 
though sleep,  by  reason  of  its  withdrawal  of  a  man 
from  the  external  w^orld,  seems  specially  favorable  for 
the  intercourse  of  the  Divine  with  the  human  spirit ; 
still,  on  the  other  hand,  a  man  in  this  condition  is  not 
duly  capable  o/<//s///75rt//sA//75r  between  what  proceeds  from 
his  own  heart  and  Divine  inspiration.  The  Divine 
Word  must  come  to  the  prophets  in  such  a  manner  as 
to  leave  them  in  no  kind  of  doubt  that  it  is  such. 

In  far  the  greater  number  of  cases  we  must  evident- 
ly conceive  of  the  state  in  which  the  prophet  receives 
a  revelation  as  merely  one  of  profound  self-intro- 
version and  collectedness  of  mind  in  a  state  of  perfect 


THE  CONCEPTIONS  OF  GENIUS.  279 

wakefulness.  This  prophetic  state  is  most  nearly  re- 
lated to  communion  with  God  in  prayer.  But  the  Divine 
Word  which  reached  the  prophet  was  by  no  means 
produced  from  the  matter  of  the  prophet's  own  mind 
whether  viewed  ethically  or  intellectually.  ''A  man 
can  receive  nothing  except  it  have  been  given  him  from 
heaven"  (John  3:  27),  is  the  testimony  of  the  great- 
est of  the  prophets. 

[Analysis:  1)  The  analogy  of  a  dream;  2)  of  communion  with 
God  in  prayer;  3)  but  these  analogies  are  misleading.] 

§  212.    The  Conceptions  of  Genius  and  the  Natural  Powers 
of  Divination. 

In  explaining  Old  Testament  prophecy,  the  attempt 
has  often  been  made  to  refer  it  to  prophetic  powers 
inherent  in  the  human  mind,  and  manifesting  them- 
selves in  the  conceptions  of  genius,  whether  of  the 
poet,  the  artist,  or  the  hero.  In  particular  has  a  di- 
vining power,  inherent  in  the  human  mind,  and  produ- 
cing actual  prophecy  outside  the  province  of  scriptural 
revelation,  been  spoken  of.  The  Old  Testament  does 
indeed  refer  all  intellectual  endowment  to  Divine  spirit- 
ual influence  on  the  mind,  but  thsit persona/ and  fami/iar 
relation  in  which  the  prophet  stands  to  God,  and  in 
which  God  discloses  to  him  secret  things  (^'for  he  re- 
vealeth  His  secret  unto  His  servants  the  prophets," 
Amos  3:  7),  stands  out  as  something  s/^ec/^c  amid 
these  general  spiritual  influences.  With  regard  to  so- 
called  natural  divination,  the  aspect  in  which  this 
may  most  allow^ably  be  compared  mth  scriptural 
prophecy  is,  that  it  is  the  prophecy  of  conscience. 

But  does  this  natural  divination  know  anything 
positively  respecting  the  purpose  of  God's  ways  upon 
earth?  The  prophets  of  the  Old  Testament  knew  that 
the  Spirit  by  which  they  were  inspired  w^as  not  the 


280  OF  PROPHECY. 

natural  spirit  of  their^  nation ;  that  thoir  predictions 
were  not  the  expression  of  popular  expectations,— 
they  knew  that  the  thoughts  of  God,  of  which  the}' 
were  the  interpreters,  were  as  high  above  the  thoughts 
of  man  as  heaven  is  higher  than  earth  (Isa.  55:  8,  9), 

The  matter  of  revelation  is  not,  stricth^  speaking, 
the  mental  property  of  the  prophets,  but  continues  to 
be  a  thing  imparted.  Hence  its  meaning  was  not  fully 
grasped  by  their  understanding,  but  was,  as  St.  Peter 
tells  us  (1  Pet.  1:  10),  a  matter  of  investigation  to 
themselves. 

The  importance  of  the  propositions  thus  far  devel- 
oped mil  more  clearly  appear  in  the  discussion  of  the 
nature  of  prophecy,  to  which  we  now  proceed. 

[Analysis:  1)  The  prophetic  powers  are  not  inherent  in  the  hu- 
man mind;  2)  the  0.  T.  knows  nothing  of  a  natural  prophetic  in- 
sight; 3)  the  prophecy  of  conscience:  4)  the  matter  of  revelation 
is  a  thing  imparted ;  5)  importance  of  this  preliminary  discussion.] 


CHAPTER  X. 

OF  PROPHECY. 

§  213.    The  Office  of  Prophecy  In  General. 

If  we  regard  the  collective  contents  of  the  prophetic 
books  of  the  Old  Testament,  we  must  say  that  proph- 
ecy is  employed  entirely  in  promoting  the  interest  of 
the  Kingdom  of  God,  and  that  its  main  office  is  to  un- 
fold its  wa3^s.  Prophecy  was  designed  to  educate  the 
nation  to  a  perception  of  what  kind  of  knowledge  of 
the  future  could  alone  be  a  blessing  to  man,  by  open- 
ing its  eyes  to  the  holy  government  of  God  in  history 
and  to  the  aims  of  Divine  providence,  that  thus  it 
might  learn  to  prepare  for  coming  judgment. 

§  214.    The  Prediction  of  Particular  Events  an  Essential 
Element  of  Prophecy. 

According  to  the  theory  of  some,  the  sole  essential 
feature  of  Prophecy  is  declared  to  be  its  expression  of 
the  general  ideas  of  the  Divine  government,  while  its 
prediction  of  particular  events  is,  on  the  other  hand, 
to  be  regarded  as  comparatively  unessential  and  sub- 
ordinate ;  nay,  the  very  admissibility  of  prediction  is 
denied  by  the  rationalistic  party,  on  the  ground  of  its 
destroying  huma,n  freedom  and  interfering  with  his- 
tory. 

The  questrbn  which  concerns  us  here  is  whether 
prophecy  does  or  does  not  attribute  to  itself  as  essen- 
tial the  characteristic  of  predicting  particular  events? 
In  answer  it  is  sufficient  to  bring  forward,  besides  the 


282  OF  PROPHECY. 

fundamental  passage  Deut.  18:  22,  the  very  decided 
expressions  contained  on  this  subject  in  Isa.  40  and 
following  chapters.  Here  we  find  the  greatest  empha- 
sis laid  upon  the  circumstances  that  the  deliverance 
of  Israel  from  the  Babylonian  captivity  had  been  long 
predicted  by  prophecy,  and  that  the  prophet  now 
speaking  foretells  the  appearance  of  C}t:'us  before  it 
takes  place.  It  maintains  also  that  the  prediction  of 
such  particular  events  is  a  proof  that  the  God  of  Is- 
rael is  the  true  God,  w^hile  on  the  otherhand  it  asserts 
that  the  vanity  of  the  heathen  gods  is  manifested  by 
their  inability  to  foretell  anything  (Isa.  41:  21-28; 
42:  9).  In  this  last  passage,  "neAv  things  do  I  declare: 
before  they  spring  forth  I  tell  you  of  them"  (42:  9), 
the  idea  of  pure  prediction  could  hardly  be  more  pre- 
cisely expressed  (compare  also  Isa.  43:  9-13;  44:  25- 
28;  45:  21). 

[Analysis:  1)  The  theory  held  by  some;  2)  prediction  is  an  essen- 
tial element  of  prophecy;  3)  the  teaching  of  Deut.  18:  22;  4)  of 
Isaiah.] 

§  215.    The  Peculiarities  of  Old  Testament  Prophecy. 

The  matter  of  revelation  being  given  to  the  proph- 
ets in  the  form  of  intuition,  the  future  appeared  to 
them  as  immediately  present,  complete,  or  at  all 
events  in  progress.  Hoay  great  soever  the  distance, 
according  to  human  computation,  of  the  things  pre- 
dicted, they  are  actuall}^  in  train  to  the  prophetic  eye, 
and  all  that  intervenes  can  only  help  to  hasten  their 
fulfilment  (Hab.  2:  3).  What  the  prophet  sees  are 
simply  "the  things  which  must  shortly  come  to  pass" 
(Rev.  1:  1);  for  in  the  invisible  world  which  is  disclosed 
to  the  prophet,  all  is  active,  in  motion,  about  to 
approach. 

Connected  with  this  peculiarity  of  prophecy  is  the 


OLD  TESTAMENT  PROPHECY.  283 

circumstance  that  it  gives  for  the  most  part  only  a 
subordinated  importance  to  dates.    Sometimes  the 
dates  given  have  evidently  a  symbolical  meaning,  and 
must  not  for  this  reason  be  pressed  to  the  very  letter. 
In  general,  the  word  of  the  Lord,  ''It  is  not  for  you  to 
know  times  or  seasons,   which  the  Father  hath  set 
Avithin  His  own  authority"  (Acts  1:  7),  applies  also  to 
the  prophets,  who  limit  themselves  to  indefinite  dates, 
such  as  "in  that  day",  ''after  this",  etc.    The  group- 
ing of  that  which  is  predicted  according  to  the  neces- 
sary sequences  of  its  essential  elements  takes  the  place 
of   chronological   statements.    The    Old  Testament 
prophecy  is  always  directed  to  the  consummation  of 
the  Kingdom  of  God,  and  announces  the  ways  in  which 
God  conducts  His  purpose  of  salvation,  from  the  act- 
ual present  to  its  appointed  end.    In  other  words, 
Avhat  takes  place  "at  the  end  of  the  days,"  /.  e.  at  the 
close  of  this  dispensation,  forms  the  boundary  of  the 
prophetic  horizon.    This  "end",  in  prophetic  diction 
is  the  time  of  the  consummation  of  redemption  (Hos. 
3:  5;  Jer.  48:  47;  Ezek.  38:  16).    The  event  next  pre- 
ceding this  "end"  is  judgment,  and  indeed  judgment 
both  upon  the  rebelhous  people  of  God  and  the  sinful 
world.    Thus  the  matter  of  prophecy  may  be  defined 
by  its  threeelements,— 5^4////,  yW^r/we/?/,  (first  upon -the 
house  of  God,  then  upon  the  world),  redemption.    The 
progress  of  the  kingdom  of  God  forms  itself  in  proph- 
etic vision,  into  a  picture  in  which  judgment  generally 
forms  the  foreground  and  redemption  the  background . 
Thus  prophecy  beholds  in  every  event  the  coming  of 
the  Judge  and  Saviour  of  the  world  to  set  up  His 
kingdom.  In  this  combination  of  the  nearer  and  more 
distant  future,  lies  what  has  been  called thepersyoec^/Ve 
character    of  prophecy.      Bengel   aptly   designates 


284  OF  PROPHECY. 

this  characteristic  when  in  his  Gnomon  on  Matt.  24: 
29,  he  says:  "A  prophecy  resembles  a  landscape 
painting,  which  marks  distinctly  the  houses,  paths, 
and  bridges  in  the  fore-ground,  but  brings  together, 
into  a  narrow  space,  the  distant  valleys  and  moun- 
tains, though  they  are  reall}^  far  apart."  This  char- 
acteristic of  prophecy  is  manifested  with  especial  beau- 
ty in  the  Book  of  Isaiah  (40—66).  To  the  prophets 
themselves,  moreover,  the  time  when  their  predictions 
should  be  fulfilled  was,  as  we  are  told,  a  subject  of  in- 
vestigation (1  Pet.  1:  11). 

The  fact  that  the  matter  of  prophecy  is  given  in  the 
form  of  such  an  intuition,  also  furnishes  the  reason 
why  it  always  sees  the  realization  of  that  matter  in 
particular  events  which  are  complete  in  themselves. 
In  the  fulfilment,  on  the  contrary,  that  which  is  but 
momentary  in  the  prophetic  intuition  is  accomplished 
by  a  process  qf  long  and  gradual  development ;  and 
when  a  prediction  attains  its  first  stage  of  fulfilment, 
there  opens  out  from  the  standpoint  of  subsequent 
prophets,  a  new  perspective  toward  the  consumma- 
tion of  judgment  and  redemption.  Hence  it  is  that 
many  expositors  speak  of  a  two,  a  three,  or  even  a 
fourfold  fulfilment. 

[Analysis:  1)  To  the  prophet  the  future  appears  immediately 
present;  2)  all  is  in  motion,  about  to  happen;  3)  no  great  stress 
is  laid  on  dates;  4)  what  takes  the  place  of  chronological  state- 
ments; 5)  0.  T.  prophecy  alwaj^s  directed  to  the  final  consumma- 
tion; 6)  what  is  meant  by  this  end;  7)  that  which  precedes  the 
end;  8)  the  three  elements  of  the  matter  of  prophecy ;  9)  the  per- 
spective character  of  prophecy;  10)  illustrated  by  Isa.  40-66;  11) 
prophecy  always  sees  its  realization  in  single,  complete  events; 
12)  the  fulfilment  may  take  place  by  stages.] 

§  216.    Prophecy  and  Fulfilment. 
Since  the  matter  of  prophecy  presents  itself  to  view 
as  a  multitude  of  individual  facts,  it  may  sometimes 


PROPHECY  AND  FULFILMENT.  285 

appear  as  though  single  predictions  contradicted  each 
other,  when  they  are  in  fact  only  those  parts  into 
which  the  ideas  revealed  have  been  separated,  mutu- 
ally completing  each  other.  Thus  the  representation 
of  the  Messiah  is  at  one  time  that  of  a  general  Prince 
of  Peace,  at  another  that  of  a  powerful  and  warlike 
hero  who  overthrows  his  enemies ;  on  the  one  side  a 
successful  ruler,  on  the  other  the  servant  of  God  who 
atones  for  the  sins  of  the  people  by  undergoing  death. 
The  internal  harmony  of  the  two  views— that  Christ 
is  our  peace  and  at  the  same  time  one  who  has  come 
to  send  a  sword,  that  the  kingdom  of  God  is  at  once 
a  contending  and  a  peaceful  kingdom— is  first  found 
in  the  New  Testament. 

The  matter  of  prophecy  being  given  to  the  prophets 
in  the  form  of  intuition,  it  is  brought  down,  so  far  as 
its  form  is  concerned,  to  the  plane  of  the  beholder  him- 
self ;  hence  prophecy  is  affected  by  the  limits  of  the 
sphere  of  Old  Testament  life,  the  special  relations  of 
the  age,  and  the  individual  peculiarity  of  the  prophet. 
The  future  kingdom  of  God  is  beheld  by  the  prophets 
as  being  in  all  essential  matters  an  extended  and  glori- 
fied form  of  the  Old  Testament  theocracy.  The  admis- 
sion of  the  nations  into  this  kingdom  is  their  traveling 
to  Mount  Zion  (Isa.  2),  etc.  One  ma}^  often  feel,  when 
reading  the  prophetic  word,  how  much  further  the 
spiritual  meaning  reaches  than  the  letter  expresses ; 
how  prophecy  struggles,  as  it  were,  to  give  its  thoughts 
an  adequate  embodiment.  Compare  such  descriptions 
as  Zech.  2  and  similar  passages.  In  virtue  of  the  or- 
ganic connection  existing  between  the  two  Testaments, 
revelation  brings  forth  in  the  New  Testament,  circum- 
stances, conditions  and  facts,  which  are  analogous, 
even  with  respect  to  their  external  form,  to  their  pre- 


286  OF    PROPHECY. 

representation  in  the  Old.  And  this  is  to  say  that  the 
Old  Testament  form  with  which  the  matter  of  proph- 
ecy is  covered,  is  iypical  of  the  form  of  the  New  Testa- 
ment fulfilment,  and  that  the  coincidence  of  the  two 
may  extend  to  individual  features.  This  we  sec  in  the 
prophetic  delineation  (Isa.  53)  of  the  Servant  of  the 
Lord  atoninjv  b}^  His  death  for  the  sins  of  the  people, 
and  afterward  glorified.  For  this  reason  it  would  ill 
become  an  expositor  to  attempt  to  determine  .before- 
hand how  far  the  last  form  of  the  kingdom  of  God  is 
to  coincide  with  the  prophetic  description  of  the  last 
things. 

Finally,  in  forming  a  correct  judgment  of  the  rela- 
tion between  prophecy  and  fulfilment,  the  point  yet 
remains  to  be  considered,  that  God  in  His  revelation 
placed  Himself  in  an  historical  relation  with  mankind, 
and  the  kingdom  of  God  therefore  advancing,  not  by 
a  process  of  nature,  but  as  a  moral  institution,  the 
fulfilment  of  prophecy  is  not  placed  outside  the  sphere 
of  human  freedom,  although  the  Divine  counsel  can- 
not in  the  end  fail  to  come  to  pass  in  spite  of  all  op- 
position. The  teachings  of-  prophecy,  like  the  law, 
subserve  an  e(/wca^/o/7a/ purpose,  bj' making  disclosures 
concerning  the  future  to  man  for  his  good.  The  Old 
Testament  declares  as  clearly  as  possible,  that  not 
every  predicted  judgment  must  of  necessity  be  inflic- 
ted in  the  manner  spoken ;  that  the  Divine  threatening 
leaves  man  for  a  long  time  space  for  repentance  ( Jer. 
18:  1—10).  In  the  non-fulfilment,  however,  of  His 
threats  and  promises,  God  acts  not  arbitrarily,  but 
according  to  a  law  of  righteous  retribution.  This 
doctrine  forms,  as  is  obvious,  one  of  the  fundamental 
thoughts  of  the  Book  of  Jonah  (3:  3-10).  There  is, 
however,  a  limit  to  the  respites  granted  by  God's  long- 


PROPHECY  AND  FULFILMENT.  287 

suffering.  So,  too,  when  blessings  are  predicted,  the 
fulfilment  of  such  predictions  depends  upon  moral 
causes,  viz.,  upon  the  obedient  submission  of  the  peo- 
ple to  the  Divine  will,  while,  nevertheless  this  fulfil- 
ment cannot  be  rendered  doubtful  by  any  obstacles 
which  man  can  oppose  to  it.  The  question  here  arises, 
is  the  consummation  of  redemption  possible  while  Israel 
is,  as  a  nation,  in  a  state  of  rejection?  The  Old  Testa- 
ment returns  an  absolute  negative  to  this  question.  It 
speaks  only  of  a  temporarj^  rejection,  which,  more- 
over, takes  place  in  such  wise  that  Israel  does  not 
perish  as  a  nation,  but  is  preserved  for  future  restora- 
tion. Was  then  this  law  abolished  when  Israel  rejected 
the  gracious  visitation  of  their  Messiah,  when  the 
kingdom  of  God  was  taken  away  from  them  and  given 
to  a  nation  bringing  forth  the  fruits  thereof  (Matt. 
21 :  43)?  The  New  Testament  also  answers  this  ques- 
tion in  the  negative  (Rom.  11:  25,  26). 

[Analysis :  1)  Solution  of  the  apparent  contradictions  of  proph- 
ecy ;  2)  illustrated  by  the  prophecies  concerning-  the  Messiah ;  3) 
prophecy  is  affected  by  the  limits  and  the  sphere  of  the  0.  T.;  4) 
the  Spiritual  meaning'  deeper  than  its  form  of  expression  ;  5)  the 
0.  T.  form  is  typical  of  the  form  of  the  N.  T.  fulfilment;  6)  illu- 
strated by  Isa.  53;  7)  the  fulfilment  of  prophecy  not  placed  out- 
side the  sphere  of  human  freedom  ;  8)  prophecy  subserves  an  educa- 
tional purpose:  9)  the  lesson  of  Jonah  3:  3—10;  10)  Israel  and  the 
consummation.] 


SECTION   IV. 

OF  THE  KINGDOM  OF  GOD. 

§  217.    Survey. 

The  cMef  elements  in  the  process  of  the  development 
of  the  kingdom  of  God  now  come  under  consideration. 
Sinful  Israel  belied  its  blessed  vocation.  God's  holi- 
ness obliges  Him  to  do  aAvay  with  this  contradiction. 
The  means  by  which  He  effects  this  end  is  the  inflic- 
tion of  judgment.  The  attribute,,  in  virtue  of  which 
God  thus  determines  the  progress  of  His  kingdom  on 
earth  by  judgment  and  deliverance  is  His  righteousness 

CHAPTER  XL 

THE  PURPOSE  OP  THE  KINGDOM  OF  GOD. 

§  218.    The  Design  of  God's  Kingdom. 

The  idea  of  God's  purpose  in  setting  up  a  kingdom 
includes  the  following  elements : 

1)  Jehovah  as  the  Creator  and  Lord  of  the  world  is 
in  Himself  the  God  of  all  nations;  but, 

2)  He  is  not  yet  God  to  all  nations,  and  is  only  mani- 
fest as  God  to  Israel,  His  chosen  people; 

3)  By  means  of  Israel,  however,  He  is  to  be  universally 
known  and  acknowledged ;  as  He  is  now  the  king  of 
His  own  people.  His  kingdom  is  to  be  set  up  among 
all  the  nations  of  the  world  b}^  their  means. 

Of  these  elements,  the  first  two,  are  clearly  contained 
in  the  Pentateuch  (Ex.  19:  5,  6).    Nor  is  the  third 


THE   DESIGN  OF  GOD's  KINGDOM.  289 

element  absent  from  the  Pentateuch  (Gen.  9:  27,  the 
prophetic  words  of  Noah;  Gen.  12:  3;  18:  18;  22:  18; 
26:  4;  28:  14,  the  promise  to  Abraham,  "in  thee  shall 
all  the  families  of  the  earth  be  blessed").  But  this 
last  thought  falls  into  the  background  at  the  period  of 
the  foundation  of  the  theocracy.  The  future  admis- 
sion of  the  Gentiles  into  the  kingdom  of  God  is  first 
brought  into  full  light  by  prophecy.  In  the  older  proph- 
ets, indeed,  the  pohtical  horizon  is  still  very  limited, 
including  at  first  only  the  neighboring  nations ;  but 
when  Israel  appeared  on  a  wider  historical  stage, 
prophecy  clearly  and  completely  recognized  that 
government  of  the  God  of  Israel  which  embraces  all 
nations,  determines  their  history,  and  directs  all  their 
ways  tow^ard  the  accomplishment  of  His  own  purposes. 
The  purpose,  however,  of  all  this  intervention  of  God 
in  the  heathen  world  is  expressed,— ''that  unto  me 
every  knee  shall  bow;  every  tongue  swear"  (Isa.  45: 
23).  The  Book  of  Daniel,  in  particular,  portrays  in 
magnificent  touches  the  universality  of  the  Divine 
kingdom :  ''God  changeth  the  times  and  the  seasons; 
he  removeth  kings,  and  setteth up  kings"  (Dan.  2: 21). 
The  kingdoms  of  the  world  which  are  from  beneath 
have  run  their  course  according  to  this  appointment 
(Dan  2  and  7),  that  the  kingdom  of  God  which  is  to 
come  from  above,  and  which  all  must  serve  (Dan  7: 
14),  may  be  set  up  in  its  eternal  power  and  glory. 

[Analysis:  1)  The  design  of  God's  kingdom  includes  three  ele- 
ments; 2)  these  thoughts  already  expressed  in  the  Pentateuch  ;  3) 
the  admission  of  the  Gentiles  first  brought  into  lull  light  by 
prophecy;  4)  the  teaching  of  the  older  prophets;  5)  of  the  Book 
of  Daniel.] 


290  OF  THE  KINGDOM  OF  GOD. 

§  219.    The   Relation  of  the  Present  to  the  Purpose  of  the 
Divine  Kingdom. 

What,  then,  it  may  be  asked,  is  the  relation  of  the 
present  to  the  purpose  of  God's  kingdom?  Israel  and 
the  nations  of  the  world  arein  a  state  of  contradiction 
thereto.  Israel,  which  was  to  be  the  means  of  con- 
verting the  heathen  to  God,  had  become  even  worse 
than  the  heathen  (Ezek:  5:  5-10).  In  what  relation, 
then,  do  the  heathen  stand  to  the  kingdom  of  God  ? 
The  heathen  are  under  the  Divine  displeasure  not  on 
account  of  their  not  being  Jews,  but  on  account  of  their 
idolatry,  the  folly  and  worthlessness  of  which  they 
might  readily  have  perceived  (Isa.  44:  9;  Jer.  10:  8- 
10:  Ps.  115:  4-8;  etc.).  That,  however,  which  proper- 
ly exposes  the  heathen  to  the  judgments  proceeding 
from  the  God  of  Israel,  is  their  enmity  toward  the  cove- 
nant peop/e. 

[Analysis:  1)  Israel,  on  account  of  idolatry,  was  not  fulfilling 
its  mission;  2)  the  i-eason  the  heathen  are  under  Divine  displeas- 
ure.] 

§  220.    The  Judgment  upon  the  Covenant  People. 

•'God  the  Holy  one  sanctifies  Himself  in  righteous- 
ness" (Isa.  5:  16),  by  sending  destructive  judgments 
upon  all  that  opposes  His  purpose  of  redemption,  and 
thus  insuring  the  triumph  of  His  kingdom.  The  usual 
designation  of  this  final  theocratic  judgment  is  "the 
day  of  Jehovah"  (Joel  1:  15;  Zeph.  1:  7);  ''the  day  of 
Jehovah's  anger  (Zeph.  2:  3);  ''the  great  and  terrible 
day  of  Jehovah"  (Mai.  4:5).  The  features  by  which  the 
prophets  portray  this  day,  the  manner  in  which  they 
describe  it  as  announced  and  accompanied  by  terrible 
natural  phenomena  (Joel  2:  30,  31;  Isa.  13:  9,  10; 
Zeph.  1:  15,  16),  are  not  to  be  regarded  as  merely 
poetic  coloring,  but  rest  upon  the  scriptural  view  of  the 


THE  JUDGEMENT  UPON  THE  COVENANT  PEOPLE.        291 

inalienable  connection  between  the  course  of  nature 
and  the  progress  of  the  Divine  kingxlom. 

There  is  a  close  connection  between  the  judgments 
on  the  covenant  people  and  the  judgments  on  the 
heathen  world.  They  seem  to  stand  in  immediate  con- 
nection in  the  great  picture  of  judgment  inZephaniah 
(chapters  1  and  2).  More  strict Ij  speaking,  however, 
the  relation  of  ^ the  two  judgments  to  each  other  is, 
that  the  Judgment  of  Israel  in  point  of  time  precedes,  that 
of  the  nations  of  the  world,  follows.  Judgment  must 
first  begin  at  the  house  of  God,  as  the  apostle  Peter 
expresses  it  (1  Pet.  4:  17).  And  Ezekiel,  in  the  majes- 
tic vision  recorded  in  Ezek.  9,  sees  judgment  begin- 
ning at  the  sanctuary  and  those  who  are  called  to  be 
its  guardians. 

There  is  also  a  historical  progress  observable  in  the 
announcement  of  judgment  upon  the  covenant  people. 
In  the  Book  of  Joel  Judah  is  to  incur  o\\\j  a  visitation 
which  leads  the  people  to  repentance.  In  Amos,  the 
judgments  to  be  inflicted  upon  the  ten  tribes  occupy 
the  foreground.  And  after  the  catastrophe  of  Samaria 
fails  to  have  the  effect  of'leading  Judah  to  repentance, 
prophec}^  announces  henceforth  the  ruin  of  the  king- 
dom of  Judah,  the  destruction  of  the  temple,  the  des- 
olation of  the  land,  and  the  captivity  of  the  people, 
the  locality  of  which  is  first  designated  as  Babylon  in 
Micah  4:  10;  Isa.  39:  6,  7.  Judgment  being  the  abro- 
gation of  the  covenant  relation  between  God  and  His 
people,  it  was  inflicted  in  the  form  of  expulsion  from 
the  Holy  Land,  and  the  abolition  of  the  temple  wor- 
ship. Israel  was  to  abide  many  days  without  king, 
and  without  prince,  and  without  sacrifice  (Hos.  3:4), 
and  to  eat  polluted  bread  among  the  heathen  (Hos. 
9:4). 


292  OF   THE  KINGDOM  OF  GOD. 

[Analysis:  1)  The  day  of  judgment  shall  come;  2)  the  features  of 
the  Day  of  the  Lord;  3)  description  as  given  by  the  prophets;  4) 
the  judgment  on  Israel  precedes  that  upon  the  heathen  world;  5) 
meaning  of  1  Pet.  4:  17;  6)  teaching  of  Ezek.9;  7)  a  progress  in  the 
revelation  of  the  coming  of  this  judgment ;  8)  the  meaningof  Hos. 
3:4.] 

§  221.    The  Judgment  upon  the  Heathen  Nations. 

The  judgment  inflicted  upon  His  covenant  people  is 
held  up  by  the  Lord  as  a  warning  to  the  heathen  ( Jer. 
25:  29-38;  Isa.  10:  5-15;  Obad.  15—16).  The  view 
of  the  several  prophets  concerning  the  judgments 
upon  the  heathen  world  is  fashioned  according  to  the 
historical  perspective  imposed  upon  each  by  contem- 
porary events.  The  earliest  description  is  found  in 
Joel  3.  While  then  Amos,  whose  opening  sentence 
(Amos  1:  2)  connects  his  prophecy  with  Joel  3:  16,  di- 
vides this  general  judgment  into  many  acts  of  national 
judgment,  Isaiah  again  (Isa.  24 — 27)  sets  before  us 
a  representation  of  a  general  judgment  of  the  world, 
without  an}^  definite  historical  connection,  except  that 
a  return  from  Assjaiancaptivit}^  is  spoken  of  (Isa.  27: 
13).  On  the  other  hand,  prophecy,  even  in  the  Assy- 
rian period,  points  onward  beyond  Assj^ria to  5a6//o/7. 
In  Jeremiah  the  series  of  announcements  of  judgments 
upon  the  nations  closes  Avith  the  magnificent  predic- 
tion of  the  fall  of  Bab3^1on  (Jer.  50  and  51). 

The  fall  of  Babylon  is  not,  however,  contempora- 
neous with  theendofthisdispensdtion,  and  according- 
ly the  history  of  the  world  goes  on,  and  with  it  the 
judgment  of  the  world  still  proceeds.  Here  we  have 
that  remarkable  prophecy  of  Ezekiel  (Ezek.  38  and 
39)  concerning  Gog  and  ^lagog,  which  prediction  is 
made  use  of  in  the  description  of  the  last  conflict 
against  the  Holy  City  (Rev.  20:  8).  This  prediction 
of  judgment  is  then  taken  u^hy  fhe  post -Baby Ionian 


THE  JUDGMENT  UPON  THE  HEATHEN  NATIONS.         293 

prophets.  The  passages  m  Zechariah  (Zech.  12—14), 
especially  chapter  14,  are  still  more  closely  connected 
with  the  prophecy  of  Ezekiel  concerning  Gog,  and  at 
the  same  time  cany  on  still  further  that  of  Joel.  When 
things  have  come  to  the  worst,  Jehovah  appears  with 
all  His  saints  upon  the  Mount  of  Olives  for  the  deliver- 
ance of  His  people.  This  day  of  decision  is  a  day  of 
terrible  darkness;  but  after  the  enemies,  panic-stricken 
by  God,  have  now  also  helped  to  exterminate  each 
other,  the  light  of  redemption  shall  dawn  on  the  even- 
ing of  this  last  day  of  the  present  dispensation.  Here 
again  the  thought  is  impressed  that  the  church  will 
have  to  endure  not  merelj^  a  judicial  sifting  like  that 
announced  by  Malachi  (3:2,  18),  but  an  extremity  of 
tribulation,  in  which  it  will  seem  to  have  perished. 

We  close  this  survej^  of  Old  Testament  prophecy 
concerning  the  judgment  of  the  world,  with  Daniel's 
prophecy  of  the  four  kingdoms.  According  to  Dan 
2  and  7,  the  history  of  the  world  is  to  run  its  course 
in  four  kingdoms.  This  worldly  power  is  destroyed 
at  a  blow  by  the  kingdom  of  God  comingfrom  heaven. 
We  cannot  here  more  particularly  discuss  these  four 
kingdoms.  It  will  always  be  a  matter  of  dispute 
whether  to  adopt  the  traditional  interpretation,  still 
advocated  by  Hengstenberg,  Hofmann  and  others, 
which  makes  these  kingdoms  to  embrace  the  Baby- 
lonian (Chaldean),  Medo-Persian,  Grecian  (Grgeco- 
Macedonian),  and  Koman  empires,  or  the  now  more 
usual  one  (of  Delitzsch  among  others),  which  makes 
the  fourth  kingdom  the  Grecian,  and  explains  the 
others  variously,— mostly,  however,  regarding  the 
second  as  the  Median,  the  third  as  the  Persian.  Of 
special  importance,  however,  is  that  feature  in  this 
delineation  of  judgment,  which  represents  the  arro- 


294  OF  THE  KLNGDOM  OF  GOD. 

gance  of  the  secular  power,  and  its  hostility  to  the 
kingdom  of  God  as  at  last  concentrated  in  a  king, 
who,  with  a  mouth  speaking  great  things,  blasphemes 
the  Most  High,  and  proceeds  to  destroy  His  worship 
and  exterminate  His  saints;  who  then  for  a  period  ob- 
tains power  over  the  saints  of  the  Most  High,  until 
the  final  judgment  takes  place  and  involves  him  in 
destruction  (Dan.  7:  8,  11,  20,  21,  25,  26).  That  evil 
too,  will  inwardly  come  to  maturity  before  the  final 
judgment,  is  the  thought  which  is  here  more  distinct- 
ly expressed  than  before.  Dan.  11:  6  sees  a  prelimi- 
nary embodiment  of  this  view^  in  Antiochus  Epiphanes ; 
and  thus  the  Maccabean  persecution,  which  contri- 
buted to  the  purification  of  the  people,  becomes  a 
type  of  the  last  tribulation  of  the  Church  (Dan.  12: 1), 
which  shall  be  such  as  never  was  since  there  was  a  na- 
tion, but  which  shall  conduce  to  the  purification  and 
preservation  of  the  Church  (Dan.  12:  10). 

[Analysis.  1)  The  teaching  of  Jer.  25;  29—38;  2)  of  Joel;  3)  of 
Isaiah;  4)  of  Jeremiah;  5)  the  fall  of  ABsyria;  6)  ofBabvlon;?)  the 
prophecy  of  Ezek.  38  and  39;  8)  of  Zech.  12—14;  9)  the  great  les- 
sons to  be  drawn;  10)  the  four  kingdoms  of  Daniel;  11)  exposition 
of  Dan.  7;  12)  meaning  of  Dan.  11:^6;  13)  of  Dan.  12:  1,  10.] 


CHAPTEE  XII. 

THE  DELIVERANCE  AND  RESTORATION  OF  THE  COVENANT 
PEOPLE. 

§  222.    The  Restoration  of  Israel  a  Necessary  Event. 

The  future  redemption  is  represented  as  embracing : 

1)  The  deliverance  and  restoration  of  the  rejected 
covenant  people  in  which  even  the  just  who  have 
fallen  asleep  are  to  participate  by  the  resurrection. 

2)  The  introduction  of  those  heathen  who  have  been 
saved  from  judgment  into  the  kingdom  of  God  by 
means  of  the  restored  covenant  people. 

3)  The  prophecies  concerning  redemption  culminate 
in  the  appearance  of  the  Messiah. 

The  restoration  of  Israel  is  not  founded  upon  any 
claim  that  can  be  advanced  by  this  people,  but  solely 
upon  the  nature  of  their  God  as  the  Holy  and  Faith- 
ful One.  xis  Jehovah,  He  is  the  Faithful  One,  whose 
words  of  promise,  given  to  the  fathers  of  the  nation 
who  found  favor  in  His  sight,  shall  stand  forever, 
while  all  that  is  earthly  shall  perish  (Isa.  40:  7,  8). 
His  faithfulness  cannot  be  made  void  by  the  unfaith- 
fulness of  man.  Nay,  the  Divine  judgment  of  rejection 
is  to  have  the  effect  of  causing  the  whole  power  of  the 
Divine  love  to  shine  forth  ( Jer.  31:  20;  Isa.  49: 14, 15; 
54:  7-10).  But  how  does  this  love  deliver  ?  The  answer 
is,  1)  God  so  arranges  that  a  restoration  of  this  na- 
tion is  possible;  and  2)  He  so  restores  the  nation  as 
to  make  it  a  fit  instrument  for  the  accomplishment  of 
His  purposes  of  redemption. 


296  OF  THE  KIxNGDOM  OF  GOD. 

[Analysis:  1)  The  future  redemption  embraces  three  things;  2) 
the  ground  of  the  restoration  of  Israel;  3)  the  unfaithfulness  of  man 
cannot  make  of  none  effect  the  faithfulness  of  God  (Rom.  3:  3);  4) 
the  manner  in  which  the  love  of  God  delivers  Israel.] 

§  223.    The  New  Covenant  an  Everlasting  One. 

1.  God's  judgments  have  a  purpose,  and  therefore  a 
measure,  as  taught  by  Isaiah  in  his  profound  parable 
(Isa.  28:  24-29).  According  to  this  measure,  judg- 
ment is  so  inflicted  upon  Israel  that  thej  are  preserved 
therein.  And  here  we  meet  with  the  important  proph- 
etic doctrine  of  the  remnant  of  Jacob.  In  these  faithful 
ones,  this  ecclesia  invisibilis  ofthe  old  covenant,  we  have 
a  pledge  that  the  people  of  God  shall  not  perish.  The 
intercession  of  these  servants  of  God  procures  a  longer 
exemption  from  judgment  for  the  people  (Amos  7:  1- 
6) .  For  the  sake  of  this  seed  of  His  servants,  God  will 
not  exterminate  Israel  (Isa.  65:  8-10).  This  remnant 
of  Jacob,  Isaiah  declares,  shall  return  to  the  mighty 
God  (Isa.  10:  21). 

2.  In  this  restored  remnant,  the  stock  of  the  new 
Church,  the  Divine  counsel  is  to  attain  its  end,  and 
that  forever.  The  new  covenant  is  everlasting  (Hos.  2: 
19;  Jer.  31:  35-37).  In  the  new  covenant,  God  does 
not  merely  demand,  but  effects  that  nature  in  His 
people,  in  virtue  of  which  they  are  now  fitted  for  their 
vocation.  This  restoration  of  the  people  does  not  in- 
deed take  place  in  a  magical  manner;  it  becomes  pos- 
sible on  their  part  through  deep  repentance  for  former 
sins,  and  a  zealous  return  to  their  God.  Hence  it  is 
that,  when  the  Divine  summons  penetrates  the  lands 
of  their  captivit}^,  the  rejected  ones  hasten  with  trem- 
bling, lest  their  deliverance  should  be  delayed  (Hos. 
11: 10, 11),  and  return  with  weeping  and  supplications 
(Jer.  31:  9).    The  Divine  forgiveness  corresponds  with 


THE  NEW  COVENANT  AN  EVERLASTING  ONE.  297 

the  repentance  of  the  people,  and  is  complete.  The 
fact  that  God  thus  restores  the  people  to  the  same  re- 
lation to  Himself,  i«  iheir  righteousness  from  Him  (Isa. 
54:  17).  But  this  righteousness  of  grace,  which  thus 
abolishes  sin,  becomes  also  a  righteousness  of  life,  anew 
vital  principle  being  implanted  in  the  church  by  the 
outpouring  of  the  Divine  Spirit.  The  new  church  is  a 
spiritual  church  (Isa.  59:  21;  Ezek.  39:  29).  But  such 
guidance  was  effected  only  by  an  indwelling  of  the 
Holy  Spirit,  and  even  in  the  prophets  this  influence 
W'as  an  extraordinary^  endowment.  The  church  of  the 
future,  on  the  contrary,  is  founded  upon  an  outpour- 
ing of  the  Spirit  upon  all  flesh  (Joel  2:  28,  29).  No 
age  or  station  is  excluded  from  the  possession  of  the 
Spirit.  With  this  agree  also  the  passages  in  Jer.  31: 
34;  Isa.  54:  13.  This  is  confirmed  by  John  6:  45;  1 
John  2:  20,  27,  which  again  take  up  these  prophetic 
utterances.  But  these  passages  are  not  intended  to 
do  away  mth  human  means  for  obtaining  a  knowl- 
edge of  saving  truth,  but  to  proclaim  the  independence 
of  human  authority  enjoined  by  each  member  of  the 
church  with  respect  to  his  assurance  of  salvation.  They 
promise  that  Divine  truth  shall  be  directly  testified  to 
by  the  Holy  Spirit  in  each  member  of  this  church.  This 
impartation  of  the  Holy  Spirit,  besides  communicat- 
ing a  vital  knowledge  of  God,  purifies  the  heart  and 
creates  a  readiness  to  fulfil  the  Divine  will  (Ezek.  36: 
25-27;  Jer.  31:  33).  And  thus  the  end  of  the  Old 
Testament  educational  work  is  attained;  the  holy 
people  of  God  is  also  a  subjectively  holj  church. 

[Analysis:  1)  The  lesson  taught  by  Isa.  28:  24— 29;  2)  the  doc- 
trine of  the  remnant  of  Jacob;  3)  the  meaning  of  Jer.  31:  35—37; 
4)  this  restoration  rests  on  certain  conditions;  5)  a  distinc- 
tion already  drawn  between  a  rig-hteousnesa  of  grace  and  of  life; 
6)  both  given  by  the  Spirit;  7)  difference  between  the  working  of 
the  Spirit  in  the  O.  and  N.  T.;  8)  the  assurance  of  salvation;  9) 
the  meaning  of  Ezek.  36:  25 — 27  and  Jer.  31:  33.] 


298  OF  THE  KLNGfDOM  OF  GOD. 

§  224.    Other  Features  of  the  Times  of  Redemption. 

The  other  features  of  the  times  of  redemption  are, 
according  to  prophetic  intuition,  the  following: 

1.  The  return  of  the  people  to  the  Holy  Land,  and 
the  restoration  of  Jerusalem.  The  possession  of  the 
Holy  Land  is  declared  to  be  a  perpetual  one,  from 
Joel  3:  20  and  Amos  9:  15  onward,  with  increase  of 
territory  (Obadiah  17:  21). 

2.  The  reunion  of  the  twelve  tribes.  This  point  is 
most  fully  treated  in  the  prophecy  of  Ezekiel  (37:  15 
-28). 

3.  Bj  reason  of  the  causal  connection  between  sin 
and  evil,  the  restoration  of  the  people  being  a  deliver- 
ance from  sin,  is  at  the  same  time  the  abolition  of  evil 
in  all  respects— an  abolition  of  all  the  troubles  of  life  ; 
the  sanctification  of  the  inner  life  effected  by  the  Holy 
Spirit  was  to  press  outward,  and  manifest  itself  in  a 
perfect  purification  and  consecration  of  even  the  most 
ordinary  affairs  of  life. 

Zechariah  (14:  20,  21)  expresses  the  thought  that 
holiness  is  to  penetrate  even  to  that  which  is  most 
external.  Among  the  troubles  of  life  so  frequently 
summed  up  in  the  Old  Testament  as  the  four  chief  evils 
(the  sword,  famine,  wild  beasts,  and  pestilence)  Avhich 
shall  be  abolished,  war  is  especially  mentioned.  All 
weapons  are  to  be  destroj^ed  (Isa.  2:  4;  Zech.  9:  10); 
the  new  church  is  unapproachable  in  its  protected  re- 
tirement (Mic.  7:  14);  the  new  city  of  God  is  no  more 
to  be  desecrated  by  enemies  (Joel  3:17).  Peace  is  also 
to  pervade  nature.  Every  blessing  of  heaven  and  earth 
is  to  be  poured  out  upon  the  favored  people ;  all  that 
can  harm  them  is  to  be  done  away  vith  (Hos.  2:  18; 
Amos  9:  13-15;  Ezek.  34:  25-31).^  The  nature  of  the 


DEATH  DESTROYED.  299 

wild  beasts  is  to  be  changed  (Isa.  11:  6-9).  This  de- 
scription mnst  not  be  regarded,  as  by  some,  as  mere 
allegory.  But  in  all  these  pictures  of  the  da^^s  of  re- 
demption we  always  perceive  that  such  external  reno- 
vation presupposes  deliverance  from  sin  and  inward 
renewal. 

[Analysis:  1)  Three  other  features  of  the  times  of  redemption; 
2)  the  return  to  the  Holy  Land,  as  taught  by  the  prophets;  3) 
meaning  of  Ezek.  37:  15—28;  4)  of  Zech.  14:  20,  21;  5)  the  four 
chief  evils  named  in  the  O.  T.  shall  be  abolished;  6)  exposition  of 
Amos  9:  13-15;  7)  of  Ezek.  34:  25—31;  8)  of  Isa.  11:  6-9.] 

§  225.    Death  Destroyed. 

The  last  enemy  that  shall  be  destroyed  is  death,  in 
which  the  penalty  inflicted  to  mankind  for  sin  culmi- 
nates. The  voice  of  weeping  shall  be  no  more  heard 
in  the  new- Jerusalem  (Isa.  65:  19).  Yet  in  this  very 
passage  (verses  20-23),  human  life  is  only  supposed 
to  be  of  greater  length,  perhaps  such  as  Genesis  as- 
cribes to  primeval  time.  Here,  then,  a  limitation 
of  the  power  of  death  is  spoken  of,  and  also  sin  is 
still-  represented  as  possible.  On  the  other  hand, 
prophecy  rises  in  some  passages  to  a  declaration  of 
the  annihilation  of  death,  and  of  a  resurrection  of  the 
dead.  The  ultimate  grounds  on  which  the  prophetic 
doctrine  of  the  resurrection  rests,  are : 

1)  The  knowledge  of  the  living  God,  who  has  power 
even  over  death  and  the  regions  of  the  dead  (Deut. 
32:  39;  1  Sam.  2:  6). 

2)  The  importance  of  human  personality,  which  is 
called  to  communion  with  God. 

Still  it  is  not  of  the  vanishing  of  death  in  the  cases 
of  individuals  that  prophecy  chiefly  treats,  but  of  the 
eternal  duration  of  the  Church.  This  is  guaranteed 
by  the  eternity  of  God,  who  is  an  inexhaustible  source 


300  OF  THE  KINGDOM  OF  GOD. 

of  life  even  to  His  perishing  people  (Isa.  40:  28-31). 
When  the  heavens  wax  old  as  doth  a  garment,  and  are 
changed  as  a  A'esture,  He  remains  the  same,  and  there- 
fore the  seed  of  His  servants  shall  outlast  these 
changes  of  the  universe  (Ps.  102:  27,  28).  And  this 
very  fact  that  the  Church  rises  again  in  renewed  vigor 
after  apparent  destruction,  is  also  represented  as  her 
resurrection  from  death  (Hos.  6:  2;  13:  14).  The  last 
verse  (Hos.  13:  14)  points  significantly  to  an  actual 
conquest  of  death  and  the  region  of  the  dead ;  hence 
its  citation  in  1  Cor.  15:  55. 

[Analysis:  1)  The  meaning  of  Isa.  65:19—23;  2)  the  ultimate 
gTounds  of  the  resurrection  ;  3)  the  teaching  ol  Isa.  40:  28—31;  4) 
of  Hos.  6:  2;  5)  of  Hos.  13:  14.] 

§  226.    The  Resurrection. 

In  Isa.  25:  8,  the  prophet  speaking  of  the  times  of 
redemption,  declares  that  the  Lord  would  forever  an- 
nihilate death  and  wipe  away  tears  from  all  faces. 
This  implied,  in  the  first  place,  only  the  abolition  of 
death  for  the  church  of  that  period ;  but  in  Isa.  2G:  19 
the  prophecy  goes  further.  On  the  day  of  the  final 
judgment  for  which  the  Lord  rises  (Isa.  26:  21), 
the  earth  discloses  her  blood,  and  no  more  covers  her 
slain ;  these,  according  to  the  most  probable  explana- 
tion, being  awakened  to  new  life,  obtain  their  justifi- 
cation. Advancing  to  still  later  prophecy  we  first 
meet  with  Ezekiel's  vision  of  dry  bones  (Ezek.  37). 
From  the  times  of  the  Church  Fathers  to  the  most 
recent  expositors,  it  has  been  disputed  whether  the 
description  in  Ezek.  37:  1-10  is  to  be  understood  Ht- 
erally  of  the  resurrection  of  the  dead,  or  symbolically 
of  the  restoration  of  the  covenant  people.  After  the 
almost  exclusive  adoption  of  the  symbolical  meaning 
in  recent  times,  Hitzig  and  Kliefoth  have  again  re- 


THE   RESURRECTION.  301 

vived  the  literal  interpretation.  In  any  case,  ilo^Y- 
ever,  the  vision  is  of  the  greatest  importance  in  the 
development  of  the  doctrine  of  the  resurrection, 
which,  though  not  resulting  therefrom  as  its  direct 
application,  is  yet  implied  by  its  obvious  application. 
The  resurrection  of  the  dead  is,  ho^yever,  decidedly 
taught  in  Dan.  12:  2,  13.  According  to  the  connec- 
tion of  Dan.  12:  2  with  Dan  11:  33, 35,  the  promise  of 
a  resurrection  to  life  (Isa.  26:  19)  is  made  especially 
Avith  reference  to  those  who  have  maintained  their 
fidelity  to  God  by  a  confessor's  death.  The  expres- 
sion "manj^",  however,  must  not  be  taken  in  a  partial 
sense.  It  is  not  used  in  opposition  to  those  who  do 
not  rise,  but  merely  as  expressing  a  great  number. 
The  resurrection  of  the  ungodly  first  appears  in  Daniel 
(12:  2),  though  the  transition  to  it  is  formed  by  Isa. 
66:  24.  Daniel  is  speaking  only  of  a  resurrection  of 
Israel,  not  of  that  of  all  men ;  the  latter  not  being  ex- 
pressly mentioned  in  the  Old  Testament,  though  an 
allusion  to  it  may  be  found  in  Isa.  24:  22. 

.[Analysis:  1)  The  teaching  of  Isa.  25:  8;  2)  of  Isa.  26:  19;  3)  of 
Isa.  26:  21;  4)  of  Ezek.  37:  1—10;  5)  of  Dan.  12:  2,  18;  6)  the  re- 
surrection of  the  ungodly;  7)  of  all  men.] 


CHAPTER  XIII. 

THE  ADMISSION  OF  THE    HEATHEN    INTO    THE  KINGDOM 
OF  GOD. 

§  227.    The  Extension  of  the  Kingdom  of  God  in  the  Times 
of  Redemption. 

The  opposition  of  the  heathen  world  to  the  divinely 
purposed  kingdom  of  God,  is  subdued  by  the  destruc- 
tive judgment  inflicted  on  it.  But  this  judgment  is 
to  have  also  a  positive  result.  As,  however,  Israel 
is  to  be  restored  only  in  its  sifted  remnant,  so  also  is 
only  the  remnant  of  the  heathen,  Avho  do  homage  to 
the  Lord,  rescued  from  judgment  (Zech.  14:  16).  To 
the  intuition  of  the  older  prophets,  this  enlargement 
of  the  kingdom  of  God  by  the  admission  of  the  hea- 
then is  first  of  all  an  extension  of  the  theocracy  as  it 
existed  under  David  and  Solomon,  when  heathen  na- 
tions were  subject  to  the  sceptre  of  the  theocratic 
king  (Amos  9:  11,  12).  On  the  other  hand,  we  are 
placed  upon  the  heights  of  prophetic  intuition  in  the 
descriptions  of  the  latter  days  given  in  Isa.  2:  2-4, 
and  Mic.  4:  1-4.  All  nations  are  going  to  Zion,  which 
is  spiritually  elevated  above  all  the  mountains  of  the 
world,  to  receive  there  the  Divine  law  as  the  rule  of 
their  lives,  while  universal  peace  prevails  under  the 
rule  of  Jehovah.  But  it  is  especially  in  the  Book  of 
Isaiah  (40-66)  that  the  mission  of  Israel  as  the  ser- 
vant of"  the  Lord,  to  be  the  medium  of  revelation  to 
all  mankind,  forms  one  of  the  fundamental  thoughts. 

In  this  consummation  of  redemption,  the  theocratic 


HEATHEN  ADMITTED  INTO  THE  KINCiDOM  OF  GOD.  303 

relation  in  which  Jehovah  in  Old  Te.stament  times 
stood  to  Israel,  is  transferred  to  all  mankind.  The 
Lord  has  become  the  King  of  all  nations  (Zech.  14: 16, 
17;  Isa.  24:  23;  etc.).  AH  the  treasures  of  the  world, 
all  the  most  precious  possessions  of  the  Gentiles,  now 
conduce  to  the  glory  of  the  Divine  kingdom,  and  are 
used  for  the  adornment  of  the  city  and  temple  of  God 
(Isa.  60:  9-11;  Hag.  2:  7). 

[Analysis:  1)  The  teaching  of  Zech.  14: 16;  2)  of  Amos  9: 11, 12; 
3)  of  Isa.  2:  2—4;  4)  of  Mic.  4:  1—4;  5)  of  Isa.  40—66;  6)  of  Isa. 
60:  9—11;  7)  of  Hag.  2:  7.] 

§  228.    The  Conditions  under  which  the  Heathen  are  ad- 
mitted into  the  Kingdom  of  God. 

The  coming  of  this  kingdom  of  God  which  embraces 
all  nations,  is,  however,  combined,  according  to 
prophetic  intuition,  with  the  fact  that  Israel  is  to  re- 
main the  mediatory  nation  at  the  head  of  the  na- 
tions, and  Jerusalem  with  its  temple  to  form  the 
central  point  of  the  kingdom  to  wiiich  the  nations 
are  to  journey.  The  incorporation  of  the  heathen 
into  the  kingdom  of  God  is  in  Ps.  87  represented  as 
their  acquisition  of  rights  of  citizenship  in  Jerusalem, 
to  which  also  the  passage  in  Isa.  56:  3-7  refers. 
Prophecy  does  not  contemplate  the  abolition  of  sacri- 
fice in  the  coming  period  of  salvation,  for  the  rites  of 
worship  in  this  future  and  enlarged  kingdom  of  God 
are  connected  in  respect  to  sacrifice  and  festival,  with 
the  Old  Testament  ritual.  See  especially  Isa.  56: 
7;  66:  23;  Zech.  14:  16-19.  On  the  other  hand 
there  is  no  lack  of  prophetic  passages  in  which  the 
limitations  of  the  Old  Testament  ritual  are  broken 
through.  We  would  here  notice  tw^o  remarkable 
prophetic  passages  in  which  the  connection  with  the 
place  of  worship  in  Jerusalem  is  effaced.    1)  Mai.  1: 


304  OF  THE  KIXGDOM  OF  GOD. 

11,  a  passage  quoted  times  Avithoiit  number  by  the 
Fathers,  and  falsely  claimed  hj  Koman  Catholic  the- 
ologians as  the  chief  passage  in  favor  of  the  sacrifice 
of  the  mass.  Here  Malachi,  referring  to  the  time  when 
the  Lord  shall  be  manifested  to  the  Gentiles,  predicts 
a  sacrificial  service  among  all  nations  in  all  parts  of 
the  world.  2)  Side  by  side  with  this  may  be  placed 
the  noted  prophecj^  concerning  Egypt  in  Isa.  19, 
which  speaks  of  worship  of  Jehovah  instituted  not  b^^ 
Israelites  but  by  Egyptians,  and  indeed  in  the  land  of 
Egypt.  Thus  did  the  spirit  of  prophecy  struggle  to 
overcome  particularism  b}^  exhibiting  the  Divine  pur- 
pose concerning  the  kingdom  of  God.  Oehler  gives 
us  no  hint  as  to  the  manner  in  which  these  prophecies 
pertaining  to  sacrifice  and  temple  worship  should  be 
interpreted,  whether  literally,  or  typically  and  meta- 
phorically. A  /itera/  interpretation  is  scarcely  pos- 
sible, for  as  the  apostles  described  in  the  words  of 
this  world  the  things  of  the  world  to  come,  so  the 
prophets  depicted  the  spiritual  kingdom  of  Christ  in 
words  taken  from  earthly  things  connected  Avith  the 
state  of  the  Church  under  the  Old  Testament,  and 
which,  therefore,  are  to  be  explained  typically. 

[Analysis:  1)  The  part  Israel  is  to  take  in  the  admission  of  Gen- 
tiles into  the  kingdom  ;  2)  the  teaching  of  Ps.  87;  3)  of  Isa.  5G: 
3-7;  4)  ofZech.  14:  16-19;  5)  of  Mai.  1:  11;  6)  of  Ezek.  19;  7)  the 
manner  in  which  this  worship  is  to  be  interpreted.] 


CHAPTER  XIV. 

THE  MESSIAH, 

§  229.    The  Messianic  Hope. 

The  consummation  of  redemption  is  according  to 
prophetic  intuition,  introduced  on  the  one  hand  by 
the  personal  coming  of  Jehovah  in  His  glory,  but  on 
the  other  by  the  coming  of  a  king  of  the  race  of  David, 
the  Messiah.  The  former  view  prevails  in  a  great 
number  of  passages.  The  t^YO  views  are  placed  in 
juxtaposition  in  Ezek.  34.  The  Lord  here  declares 
Himself  against  the  unfaithful  shepherds  of  His  people, 
who  have  suffered  them  to  perish.  He  will,  it  is  at 
first  said  in  verses  11-15,  Himse/fieed  His  sheep.  But 
then  the  prophecy  turns  directl}^  in  verse  23  to  the 
other  view:  ''I  will  set  up  one  shephered  over  them, 
even  my  servant  David ;  he  shall  feed  them,  and  he 
shall  be  their  shepherd."  Then  in  verse  24  the  two 
views  are  connected :  "And  I  the  Lord  will  be  their 
God,  and  my  servant  David  prince  among  them." 

Now  this  son  of  David  in  whom  Old  Testament 
prophecy  culminates  is  the  Messiah.  The  word  Mashiahh 
(Chrisios,  anointed)  is  used  in  the  Old  Testament  first 
as  the  designation  of  every  one  anointed  mth  the 
holy  anointing  oil,  but  especially  is  ''The  Lord's  an- 
ointed", the  title  of  the  theocratic  king;  and  on  this 
account  it  became,  chiefly  by  reason  of  the  passages 
Ps.  2:  2,  Dan.  9:  25,  the  proper  name  of  the  descend- 
ant of  David  who  was  to  achieve  complete  redemp- 
tion, and  bring  to  its  consummation  the  kingdom  of 
God. 


306  OF    THE  KINGDOM  OF  GOD. 

The  Messianic  hope  had  ah^eadv  struck  root  in  a 

series  of  passages  in  the  Pentateuch,  and  here  come 

\  under  consideration  the  passages  in  Gen  3:  15;  12:  3; 

18:18;  22:  18;  26:  4;  28:  14;  49:  10;  Num.  24:  17,  18; 

Deut.  18;  15-19. 

'  [Analysis:  1)  The  two  views  of  the  consummation  of  redemp- 
tion as  presented  in  the  O.  T.;  2)  exposition  of  Ezek.  84;  3)  the 
word  Messiah ;  4)   the  doctrine  of  the  Messiah  in  the  Pentateuch.] 

§  230.    The  Promise,  2  Sam.  7,  as  the  Foundation  of  the 
Messianic  Idea  in  its  stricter  Sense.  The  Messianic  Psalms. 

2  Sam.  7  forms  in  a  twofold  respect  the  starting- 
point  for  the  more  definite  form  of  the  Messianic  idea, 
—1)  by  the  fact  that  the  consummation  of  the  king- 
dom of  God  for  which  Israel  was  chosen,  is  from  this 
time  forward  connected  with  a  king  who,  as  the  son 
of  God,  /.  e.  the  representative  of  Jehovah,  and,  fitted 
by  Him  to  be  the  depositary  of  the  Divine  sovereignty 
on  earth,— stands  in  a  relation  of  most  intimate  con- 
nection with  God ;  and  2)  in  that  it  is  established  for 
all  time  that  this  king  is  to  be  a  son  of  David.  How 
glorious  the  view  of  the  Davidic  kingdom  is  rendered 
by  the  promise  in  2  Sam.  7,  is  first  shown  by  the  last 
song  of  David  (2  Sam.  23).  But  sacred  poetry,  under 
the  impulse  of  the  Spirit,  now  creates  a  kingly  image, 
in  which  all  that  the  present  manifests  is  far  sur- 
passed, and  the  kingship  of  David  and  Solomon  be- 
held in  typical  perfection.  This  leads  us  to  the  Mes- 
sianic Psalms^  (2,  45,  72,  110),  with  respect  to  which 
Mree  different  views  have  at  all  times  existed.  1)  Some 
refer  these  Psalms  to  some  actual  Israelite  king;  but 
since  they  idealize  his  government,  and  thus  transfer 

1  Among  the  prophetical  and  typical  Psalms  we  mav  place  Pss. 
2,  16,  22,  24,  31,  35,  40,  41,  45,  50,  .55,  68,  69,  72,  78,  87,  88,  102, 
105,  106, 109,  110, 118,  132,  135,  136. 


MESSIAH   IN    THE   PKOPHETS.  307 

to  him  predicates  (such  as  the  right  to  nDiversal 
sovereignty,  Ps.  2:  2,  and  the  union  of  an  everlasting 
priesthood  with  his  kingship,  Ps.  110),  which  cannot 
find  in  him  their  full  historical  accomplishment,  they 
typically  point  to  the  future  realizer  of  the  theocratic 
kingship.  2)  Others  maintain  that  the  psalmist, 
filled  with  the  idea  of  the  theocratic  kingship, 
really  rises  in  these  psalms  to  the  view  of  an  in- 
dividual in  whom  this  idea  is  perfectly  realized, 
and  hence,  according  to  the  mind  of  the  spirit,  is 
speaking  of  the  coming  Messiah.  3)  Others  again 
distinguish  between  the  original  signification  of  these 
psalms,  by  which  they  refer  to  an  historical  king,  and 
the  use  which,  as  prophetic  and  Messianic  songs  of 
praise,  they  subsequently  acquired  in  Divine  worship. 

Oehler  holds  that  the  third  view  is  especially  ap- 
plicable to  Ps.  45,  but  grants  that  the  directly  Mes- 1 
sianic  interpretation  is  fully  borne  out  in  Pss.  2,  72,  i 
and  110. 

[Analysis:  1)  The  Messiauic  idea  as  presented  in  2  Sam.  7;  2) 
three  interpretations  have  been  given  to  the  Messianic  Psalms;  3) 
exposition  of  the  prophetical  Psalms.] 

§  231.    The  Development  of  the  Idea  of  the  Messiah  in 
the  Prophets. 

In  the  earlier  prophets,  as  in  Hos.  1:  11;  3:  5;  Amos 

9:  11,  we  have  only  a  general  reference  to  the  person 

of  the  Messiah.    Full  and  detailed  predictions  of  the 

Messiah  are  not  met  Avith  till  after  the  middle  of  the 

eio:hth  centurv,  in  Isaiah  and  Micah.    Such  Messianic 

prophec}^  is,  however,  by  no  means  introduced  by 

them  as  something  absolutely  new  and  till  now  alien 

to  the  prophetic  consciousness.  ^ 

1  The  view  which  makes  the  Messianic  hope  in  general  origin- 
ate in  the  8th  century  b.  c.  cannot  be  sustained. 


y/ 


308  OF    THE  KINGDOM  OF  GOD. 

To  sum  up  the  essential  features  of  Messianic 
prophecy,  let  us  inquire,  what  does  prophecy  teach 
concerning  the  nature  of  the  Messiah?  Does  it  at- 
tribute to  Him  a  superhuman  dignity?  The  meaning 
of  almost  all  the  passages  on  this  subject  has  been 
made  a  matter  of  controversy. 

We  begin  with  Micah  5:  2-4.  The  words  speak 
either  a)  of  an  eternal  and  Divine  origin  of  the  Mes- 
siah (so  Caspar! ,  Boehl  and  others,  the  correct  view), 
or  state  b)  that  the  entire  sacred  history  from  its 
very  beginnings  contains  the  goings  forth  of  the  ]\Ies- 
siahjthe  preparatory  elements  of  His  coming  (so  Hof- 
mann  and  Orelli).  It  is  noticeable  too  that  the 
prophets,  however  near  at  hand  their  intuition  may 
make  the  advent  of  the  Messiah,  never  speak  of  Him 
as  the  son  of  any  actually  existing  king.  The  pas- 
sage Mic.  5:  3  is  parallel  with  the  prophecy  Isa.  7:  14 
of  the  birth  of  Immanuel  from  the  virgin,  a  passage 
whose  reference  to  the  Messiah  is  demanded  by  its 
connection  with  Isa.  9:  6,  though  the  interpretation 
at  present  prevailing  regards  it  as  only  tj^pically 
Messianic.  The  mysterious  nature,  however,  of  the 
expression  can  neither  here  nor  in^Iicah  be  mistaken, 
and  Ewald  as  well  as  Orelli  and  Boehl  have  defended 
its  Messianic  interpretation. 

The  exalted  nature  of  the  Messiah,  however,  is 
/  more  definitely  brought  forward  in  Isa.  9:  6,  7.  The 
Messiah  is  evidently  regarded  as  a  Divine  Being, 
though  here  also  the  expressions  are  mysteriously  in- 
definite.   Compare  also  Isa.  11:  1-5. 

How  close,  side  by  side,  the  two  lines  of  promise,— 
the  appearance  of  God  and  the  appearance  of  Mes- 
siah—run, and  seem  almost  to  touch  without  uniting, 
is  shown  also  by  the  Messianic  predictions  of  the  sub- 


THE  OFFICE  AKD  WORK  OF  THE  MESSIAH.  309 

sequent  prophets.  In  Jer.  23:  5,  6;  33:  15,  16,  the. ^ 
Messiah  is  described  as  the  Branch  of  righteousness,  and 
"Branch"  becomes  even  Si  proper  name  of  the  Messiah 
(Zech.  3:  8;  6:  12).  See  also  Jer.  30:  9;  Ezek.  34:  23, 
24.  The  chief  Messianic  passage  in  Daniel  is  found  in 
Dan.  7:  13,  14.  Although  the  interpretation  of  this  i^ 
passage  has  been  controverted,  the  traditional  exe- 
gesis, as  far  as  it  can  be  followed  back  has  regarded 
the  Son  of  Man  as  the  Messiah,  who  hence  appears, 
as  Paul  says,  as  the  Lord  from  heaven. 

[Analysis :  1 )  Nature  of  the  references  in  the  earlier  prophets ;  2) 
the  teaching  of  Micah  5:  2—4-;  3)  parallel  with  Isa.  7;  14;  4)  the 
meaning  of  Isa.  9:  6,  7;  5)  of  Isa.  11:  1—5;  6)  these  two  ideas  of 
the  appearance  of  Jehovah  and  of  the  Messiah  revealed  also  in  the 
later  prophets;  7)  teaching  of  Jeremiah;  8)of  Ezekiel;  9)  of  Daniel; 
10)  of  Zechariah.] 

§  232.    The  Office  and  Work  of  the  Messiah. 

With  respect  to  the  office  and  work  of  the  Messiah, 
these  are,  as  the  name  itself  implies,  first  those  of  a 
king.  His  coming  presupposes  the  rejection  of  the  na- 
tion, and  the  deepest  humiliation  of  the  house  of 
David;  hence  the  Messianic  kingdom  rises  from  an 
abject  to  a  glorious  state.  This  thought  is  expressed 
in  Mic.  5:  2,  but  especially  in  Isa.  11:  1.  The  passage 
in  Ezek.  17:  22-24  also  treats  of  this  subject.  With 
this  corresponds  the  description  in  Zech.  9:  9,  10.'  It 
is  not  with  the  pomp  of  an  earthl^^  conquerer,  but 
with  lowly  array  and  riding  upon  an  ass,  that  the 
Messiah  makes  His  entry  into  Jerusalem.  Beginning 
at  Jerusalem,  He  founds  a  peaceful  kingdom,  which 
is  to  reach  from  sea  to  sea,  and  from  the  river  to  the 
ends  of  the  earth. 

An  important  question  here  arises :  Does  the  Old 
Testament  also  speak  of  a  suffering  Christ?  /.  e.  of  One 
who  atones  by  death  and  suffering  for  the  sins  of  the 


310  OF    THE    KINGDOM    OF    GOD. 

people.  The  Messianic  passages  quoted  hitherto  do 
not  involve  this.  According  to  Isa.  11:  4-9  the  Mes- 
siah effects  the  abolition  of  sin,  1)  by  judging  right- 
eously, and  2)  by  the  fact  that  under  Him  the  earth 
shall  be  full  of  the  knowledge  of  the  Lord.  But  togeth- 
er with  these  statements,  there  is  another  prophetic 
view  which  points  to  a  servant  of  God  who  suffers  in 
the  place  of  the  people,  to  an  act  of  atonement  on 
which  the  dawning  of  the  day  of  redemption  depends, 
to  the  priesthood  of  the  Messiah,  To  show  the  connec- 
tion between  this  branch  of  prophecy  and  the  whole 
doctrinal  system  of  the  Old  Testament,  it  will  be 
necessary  to  enter  somewhat  more  into  detail. 

[Analysis:  1)  The  Messiah  will  be  a  king:  2)  the  Messianic  king- 
dom rises  from  an  abject  to  a  glorious  state;  3)  illustrated  by 
Micah  .5:  2;  Isa.  11:  1;  Ezek.  17:  22-24;  4)  teaching  of  Zech.  9:  9, 
10;  5)  does  the  O.  T.  teach  that  Christ  should  suffer?  6)  teach- 
ing of  Isa.  11:  4—9;  7)  the  0.  T.  also  jteaches  that  the  Messiah 
will  be  a  priest.] 

§  233.    The  Servant  of  Jehovah. 

In  Ps.  22  a  guiltless  sufferer,  exposed  to  ruthless 
enemies  and  undergoing  agonizing  torture,  prays  for 
deliverance  from  his  misery.  While  he  is  wrestling  in 
prayer,  faith  triumphs.  Then  follows  a  description 
how,  in  consequence  of  this  Divine  act  of  deliverance, 
all  w^ho  are  afflicted  and  exposed  to  death  find  re- 
freshment at  the  sacrificial  feast  made  by  the  rescued 
sufferer.  The  description  at  the  end  of  the  psalm  re- 
calls especially  the  predicted  feast  of  the  Messianic 
days  (Isa.  25:  6-8),  which  God  is  preparing  upon 
Mount  Zion  for  all  nations.  Whether  the  psalm  was 
occasioned  by  the  experience  of  a  David,  a  Jeremiah, 
or  some  other  servant  of  God,  the  details  are  minute- 
ly descriptive  of  the  Messiah  and  far  surpass  any- 


THE  SEKVA^T  OF  JEHOVAH.  311 

thing  that  could  be  predicted  of  any  Old  Testament 
character. 

That  the  intercession  of  the  righteous  for  a  sinful 
nation  is  effectual,  is  a  thought  running  through  the 
entire  Old  Testament.  The  prophecy  of  redemption 
is  not  complete  till  it  beholds  an  individual  advocat- 
ing the  cause  of  the  people  before  God ;  and  this  is  the 
servant  of  Jehovah  (Isa.  53),  which  can  only  refer  to  an 
individual.  [This  can  be  the  only  true  interpretation, 
that  the  prophetic  intuition  of  the  servant  of  Jehovah 
of  Isaiah  (40-66)  begins  with  the  nation,  but  cul- 
minates in  an  individual.  So  early  as  Isa.  42  and  49 
the  view  is  gradually  transferred  from  the  nation  to 
an  individual  distinct  from  the  nation,  who  (Isa.  42:  / 
6)  negotiates  a  covenant  for  the  people,  and  then  be- 
comes the  light  of  the  Gentiles.  Prophecy  rises  to 
the  intuition  of  one  in  whom  the  image  of  the  faithful 
servant  is  complete,— of  one  who,  not  for  His  own  sins, 
but  as  a  substitute  of  the  people  and  for  their  sins, 
lays  down  His  life  as  an  offering  for  sin  (Isa.  53:  10)7j 
a  paying  in  full  for  debt,  but  is  notwithstanding  the 
prophetic  message  which  points  to  Him,  despised'and 
regarded  by  the  people,  for  whom  He  appears,  as 
stricken  of  God  for  His  own  transgressions,  who  is, 
moreover,  treated  even  in  death  like  the  violent 
wicked  and  like  those  w^hom  a  curse  follows  even  to 
the  grave.  But  God  leads  Him  from  the  grave  to 
glory,  so  that  He  is  now  the  author  of  righteousness 
to  many,  and  divides  the  spoil  with  the  strong  (Isa. 
53:3-12). 

[Analysis:  1)  The  meaning  of  Ps.  22;  2)  of  Isa.  25:  6— 8;  3)  the 
meaning  of  "the  servant  of  Jehovah";  4)  development  of  the  idea; 
5)  interpretation  of  Isa.  53.] 


312  OF   THE  KINCtDOAI  OF  GOD 

§  234.    The  Messiah  is  the  Atoning  High  Priest. 

Whether  Isaiah  was  himself  conscious  that  this  ser- 
vant of  God,  who  atones  by  His  suffering  for  the  sins 
of  the  people,  was  indeed  the  Messiah,  has  been  af- 
firmed by  some,  denied  by  others,  and  some  affirm 
that  this  remains  an  open  question.  In  Zeehariah, 
however,  the  Messiah  distinctly  appears  as  the  future 
/  Redeemer  of  the  people,  and  indeed  as  their  atoning 
High  Priest.  This  is  already  seen  in  Zech.  3:  8-10. 
This  future  Atoner  to  whom  the  present  priesthood 
typicallj^  refers,  is  ihe  Branch,  the  Son  of  David,  the 
Messiah.  In  Zech.  6:  9-15  the  Messiah  appears  as 
an  atoning  Priest,  and  other  special  features  are 
added  in  Zech.  12:  10-13.  We  must  also  here  refer 
to  "the  anointed  one"  of  Dan.  9:  26,  in  connection 
with  that  famous  passage  of  Daniel  (9:  24-27). 

[Analysis:  1)  Did  Isaiah  understand  his  prophecy?  2)  the  mean- 
ing of  Zech.  3:  8—10;  3)  of  Zech.  6:  9—15;  4)  of  Zech.  12: 10—13; 
5)ofDan.  9:24— 27.] 


PART  III. 


WISDOM. 


PART  III. 


OLD  TESTAMENT  WlSbOW. 

§  235.    The  Nature  of  Old  Testament  Wisdom. 

The  Old  Testament  Wisdom  (Hhokhma)  forms,  with 
the  law  and  prophecy,  a  special  department  of  knowl- 
edge, to  which  three  of  the  canonical  books  of  the 
Old  Testament  (Job,  Proverbs,  and  Ecclesiastes), 
and,  in  virtue  of  their  matter,  many  of  the  Psalms 
also,  pre-eminently  belong.  The  law  gives  the  com- 
mandments and  claims  of  Jehovah.  Prophecy,  pro- 
claims the  AYord  of  the  Lord,  which  reveals  His  coun- 
sels, and  discloses  the  object  of  God's  mode  of  govern- 
ment. The  Hhokhma  does  not  in  an  equal  manner 
refer  its  matter  to  direct  Divine  causation,  and  does 
not  profess  to  be  a  word  of  God  in  the  strictest  sense 
of  the  term,  but  rather  the  product  of  the  wise  man's 
own  experience  and  thought,  resulting  from  reflection 
upon  the  truths  presented  by  revelation.  It  has 
sometimes  been  styled  the  philosophy  of  the  Hebrews. 
But  Old  Testament  wisdom  is  nevertheless  essentially 
different  from  other  philosophy.  It  is  based,  indeed, 
upon  the  observation  of  nature  and  human  affairs, 
and  especially  in  the  latter  respect  upon  experience 
as  handed  dow^n  by  the  ancients  (Job  12:  7-13;  5: 
27;  8:  8—10).  In  such  investigations  of  nature  and 
human  life,  however,  it  is  placed  under  a  regulative 
factor  which  Greek  wisdom  does  not  possess;  it  starts 
from  a  supernaiuralisiic  assumption  which  the  latter 


316  WISDOM. 

lacks.  Its  mode  of  procedure,  is  to  endeavor,  by 
means  of  that  key  of  knowledge  which  revelation  af- 
fords, better  to  understand  God's  ways  in  the  world, 
and  through  the  knowledge  of  God's  will  furnished  by 
the  law,  better  to  determine  the  duties  of  human  life. 
The  Old  Testament  wisdom  begins  by  abasing  the 
self-sufficiency  of  natural  knowledge,  and  giving  glory 
to  Divine  revelation,  /.  e.  it  begins  with  the  fear  of  the 
Lord,  as  it  so  often  designates  its  subjective  principle 
of  knowledge  (compare  Prov.  30:  1-6). 

[Analysis:  1)  The  Wisdom  literature  of  O.  T.;  2)  ().  T.  Wisdom 
as  distinguished  from  the  Law  and  Prophecy;  3)  differs  however 
from  Philosophy;  4)  takes  the  fact  of  revelation  as  a  basis.] 

§  236.    The  Contents  of  the  Old  Testament  Wisdom. 

But  how  does  the  Hhokhma  obtain  an  objective 
principle  of  knowledge?  The  Israehtish  mind,  reflecting 
on  the  acts  and  waj^s  of  God  as  handed  down,  and  on 
the  Divine  ordinances  by  whose  discipline  it  has  been 
strengthened,  attains  to  the  perception  of  their  mar- 
velous adaptation  to  their  purpose,  especially  when 
it  compared  the  law  of  Israel  with  the  laws  and  stat- 
ues of  heathenism.  This  impression  of  the  adapta- 
tion of  the  law  to  its  purpose,  which  the  Israelitish 
mind  received,  is  expressed  in  numerous  passages 
of  the  Old  Testament  (Ps.  147:  19,20;  19:  7-11),  but 
especially  Ps.  119,  which  proclaims  in  176  verses  the 
praises  of  the  law.  From  the  perception  of  the  adap- 
tation of  the  theocratic  ordinances  to  the  purpose  of 
their  institution  the  mind  then  advances  to  the 
thought  of  an  all-embracing  and  all -ruling  purpose.  The 
purposes  and  government  of  God  being  then  recog- 
nized outside  the  theocracy  also,  the  universe  is  re- 
garded not  as  a  mere  product  of  the  power  of  God, 
who  can  create  what  He  will  (Ps.  115:  3;  135:  6),  but 


THE  PERSONIFICATION  OF  WISDOM.  317 

as  the  product  of  the  Divme  plan  Thus  arises  the 
thought  of  the  Divine  wisdom  as  the  principle  of  the 
world ;  and  this  it  is  which  is  the  objective  principle  of 
the  Hhokhma.  The  task  now  presented  to  the  Israel- 
itish  mind  was  to  show  that  a  Divine  teleology  exists 
everywhere,  even  beyond  the  boundary  defined  by  the 
theocratic  ordinances, — a  task  to  which,  in  prospect 
of  the  inexhaustible  fulness  here  offered,  it  devoted 
itself  with  delight. 

The  form  peculiar  to  the  Old  Testament  wisdom  is 
the  proverb,  which  consists  of  two  members,  the 
thought  expressed  in  the  first  being  illustrated  more 
fully  in  the  second  part.  The  proverb  requires  con- 
cise and  exact  statement,  and  this  brevity  of  expres- 
sion is  specially  illustrated  hj  the  maxims  in  the  col- 
lection Prov.  10-22,  containing  for  the  most  part  but 
seven  Hebrew  Avords  in  both  members,  generally  four 
in  the  first  and  three  in  the  second. 

[Analysis:  1)  Meditation  on  the  Divine  law  reveals  its  purpose; 
2)  the  praises  of  the  law;  3)  the  purpose  of  God's  government 
is  recognized  4)  as  well  as  God's  plan  ;  5)  divine  Wisdom  is  the 
objective  principle  of  knowledge;   6)  the  proverb.] 


CHAPTER  I. 

OBJECTIVE  DIVINE  WISDOM. 

§  237.    The  Personification  of  Wisdom. 

That  the  Divine  intelligence,  that  the  Divine  nous, 
is  employed  in  the  creation  and  preservation  of  the 
universe,  is  laid  down  as  a  general  proposition  in 
Prov.  3:  19,  20.  Though  msdom  here  appears  only 
as  an  aiiribute  of  God,  the  well-known  passage  Prov. 
8:  22-36,  goes  further.  AVisdom  is  personified  in  this 
passage,  and  is  no  longer  regarded  as  a  mere  attrib- 
ute of  God,  nor  even  as  a  dependent  power,  but  as 
that  creative,  arranging,  and  energizing  thought  of 
the  world,  which  proceeds  from  God,  and  is  objective 
even  to  Himself,  or,  to  express  it  with  Delitzsch  in  a 
more  concrete  manner,  as  the  reflection  of  God's  plan 
of  the  world  objective  to  Himself.  That  wisdom  is  ob- 
jective, that  it  is  regarded  as  the  plan  of  the  universe 
which  proceeded  from  God,  and  which  has  itself  be- 
come objective  to  God,  is  also  very  evident  from  Job 
28:  12-28.  In  both  of  these  chief  passages  (Prov.  8 
and  Job  28)  wisdom  is  the  principle  of  the  world  laid 
down  by  God,  and  not  a  creature  like  the  things  in 
the  world,  its  coming  forth  from  God  being,  on  the 
contrary,  the  presupposition  of  the  world's  creation. 
We  cannot  go  further ;  but,  as  Nitzsch  expresses  it, 
we  have  here  an  unmistakable  germ  of  the  ontologic- 
al  self-distinction  of  the  Godhead.  How  closely  the 
Old  Testament  borders  upon  actually  regarding  Wis- 
dom as  a  personal  existence,  is  shown  more  especially 


THE  OLD   TESTAMENT  VIEW   OF   NATURE.  319 

by  the  remarkable  passage  in  Job  15:  7,  8.  How  are 
we  here  reminded  of  '^the  one  who  is  in  the  bosom  of 
the  Father"  (John  1:  18),  and  how  justly  has  Ewald 
found  in  this  passage  an  echo  of  the  subsequent  idea 
of  the  Logos!  Perhaps,  too,  the  "Son"  of  God  in 
Prov.  30:  4  may  also  thus  be  explained. 

[Analysis:  1)  The  teaching  of  Prov.  3:  19,  20;  2)  wisdom  is 
personified  in  Prov.  8:  22—36,  3)  teaching  of  Job  28:  12—28;  4) 
wisdom  regarded  as  objective  to  God  Himself;  5)  teaching  of  Job 
15:7,  8;  6)  of  Prov.  30:  4.] 

§  238.    The  Old  Testament  View  of  Nature. 

In  the  Old  Testament  the  world  is  not  regarded 
merely  as  the  product  of  power,  but  more  definitely 
as  the  product  of  an  almight}^  will  ordering  all  in 
conformity  with  its  purpose.  It  is  according  to  this 
principle  that  the  Old  Testament  view  of  nature  must 
be  defined.  The  ruling  omnipotence  of  God  is  placed 
above  all.  He  who  has  subjected  all  that  is  in  heaven 
and  on  earth  to  His  laws  (Job  38:  11,  33;  Jer.  31: 
35;  33:  25),  makes  also  the  course  of  nature  subserve 
Wi^  purpose.  This  purpose  is,  in  general,  the  manifes- 
tation of  the  Divine  glory.  The  order  of  nature  is 
further  placed  in  connection  with  the  moral  order  of  the 
world.  What  the  Mosaic  doctrine  of  retribution 
teaches  (see  §  89)  concerning  this  connection,  viz., 
that  the  course  of  nature  subserves  the  purpose  of 
Divine  justice,  is  maintained  to  its  full  extent  in  the 
Hhokhma. 

[Analysis:  1)  The  0,  T.  views  of  nature;  2)  the  ruling  omnipo- 
tence of  God;  3)  all  under  subjection  to  God's  purpose;  4)  con- 
nection between  the  order  of  nature  and  the  moral  order  of  the 
world.] 

§  239.    The  Control  of  Wisdom  in  Human  Affairs. 

Not  only  nature,  but  human  affairs,  are  controlled 
by  wisdom  as  an  objective  Divine  principle.    That 


320  WISDOM. 

same  wisdom  which  is  the  goTerning  principle  of  the 
universe,  has  taken  np  its  abode  on  earth,  and  rules 
as  a  sovereign  all  the  events  of  life,  in  which  a  Divine 
design,  and  therefore  Divine  intelligence,  is  every- 
where perceiDtible. 

If  we  inquire  more  closely  as  to  the  means  by  which 
wisdom  makes  her  appeal  to  man,  Prov.  1:  23  points 
to  those  factors  of  revelation,  the  Word  and  the 
Spirit.  Indeed  the  Word  is  the  vehicle  of  the  Spirit. 
The  effect  of  this  upon  men  is  first  designated  as //7- 
struct/'on.  The  idea  of  instruction  is  one  of  the  funda- 
mental ideas  of  the  Proverbs  of  Solomon, — one  of  the 
seven  pillars  (Prov.  9:  1),  as  Oetinger  says,  upon 
which  the  house  of  wisdom  is  supported.  Wisdom 
and  instruction  are  inseparably  connected  (Prov.  1: 
2,  7;  23:  23);  the  way  to  wisdom  is  called  a  reception 
of  instruction  (Prov.  1:  3;  19:  20).  The  preservation 
of  wisdom  is  onh^  possible  by  taking  fast  hold  of  iu_ 
struction  (Prov.  4:  13;  10:  17).  Consequently  it  is 
with  this  instruction  or  reproof  that  the  educational 
agency  of  wisdom  upon  man  must  begin ;  for  man  is 
by  nature  ignorant  of  the  way  of  salvation,  and  easi- 
ly seduced  to  evil.  He  who  will  not  be  convinced, 
who  in  his  self-sufficiency  will  not  receive  the  reproofs 
of  instruction,  nay,  hates  them,  shows  himself 
thereby  to  be  a  foo/,  brutish,  and  is  in  his  incorrigible- 
ness  hastening  to  irretrievable  ruin  (Prov.  1:  24-27; 
12:  1;  13:  18;  etc.).  He  who  fears  God  submits  to 
this  reproof  of  instruction,  and  walks  in  the  way  of 
wisdom  (Prov.  1:  8,  9). 

[Analysis:  1)  Human  affairs  are  controlled  by  wisdom;  2)  by  the 
Spirit  through  the  Word ;  3)  the  effect  is  instruction;  4)  wisdom 
only  preserved  through  instruction ;  5)  w^hy  man  must  be  in- 
structed; 6)  difference  between  the  foolish  and  the  wise  man.] 


CHAPTER  II. 

SUBJECTIVE  HUMAN  WISDOM. 

§  240.    The  Fear  of  the  Lord  the  Subjective  Principle  of 
Wisdom. 

The  subjective  principle  of  msdom  is,  then,  ihe  fear 
of  the  Lord  (Prov.  1:  7).  The  fear  of  the  Lord  is  the 
knowledge  of  Me  >^//-//o// (Prov.  9:  10).  This  Divine 
holiness  addresses  itself,  in  that  law  which  reveals  the 
perfect  will  of  God,  to  the  free  will  of  man.  Conse- 
quently the  fear  of  the  Lord,  as  the  knowledge  of  the 
All-Holy,  is  based  upon  the  will  of  God  which  opposes 
all  selfish  and  sinful  human  efforts,  and  appoints,  in 
conformity  with  His  purpose  of  salvation,  an  end  and 
measure  to  all  things ;  it  is  the  dread  of  disobeying 
this  holy  will  of  God.  Hence  it  involves,  according  to 
the  just  definition  of  its  moral  characteristics  (Prov. 
8:  13),  hatred  of  "evil,  pride,  arrogance,  and  the  evil 
way."  From  this  fear  of  God  proceeds  also  the  effort 
1)  to  perceive  in  everything  the  end  designed  by  the 
Divine  will;  and  2)  to  realize  it  in  every  action,  as  it 
is  said,  "in  all  thy  ways  acknowledge  Him"  (Prov.  3: 
6).  The  former  may  be  called  theoretical,  the  latter 
practical  wisdom.  This  fear  of  God  is  not,  however, 
a  slavish  one,  but  rather  a  relation  of  intimacy  with 
God,  for  "the  secret  (counsel  or  friendship)  of  the 
Lord  is  with  them  that  fear  Him"  (Ps.  25:  14). 

[Analysis:  1)  The  subjective  principle  of  wisdom;  2)  in  what 
this  wisdom  consists;  3)  the  normal  characteristics  of  a  holy 
fear;  4)  its  two-fold  aim ;  5 J  not  a  slavish  fear.] 


322  WISDOM. 

§  241.    Practical  Wisdom. 

Subjective  wisdom,  though  by  no  means  excluding 
theoretical  questions,  is  yet  for  the  most  part  prac- 
tical, and- bent  upon  accomplishing  the  holy  will  of 
God  in  human  life.  Since,  however,  this  will  of  God 
aims  not  only  at  the  external  consecration  of  the  life, 
but  also  at  the  sanctification  of  the  heart  and  temper, 
the  ethics  of  the  Old  Testament  doctrine  of  wisdom 
does  not  treat  only,  as  has  been  so  often  supposed, 
of  a  restoration  of  an  external  legality  of  conduct. 
The  ethics  of  the  book  of  Proverbs  seeks  to  arouse 
the  fear  of  God,  and  of  the  all-seeing  Searcher  of 
hearts  (Prov.  15:  11;  16:  2;  etc.).  Convict/on  of  sin  is 
required  (Prov.  20:  9),  Prov.  28:  13  declares  the 
duty  of  confessing  sin,  and  the  happiness  of  obtaining 
forgiveness.  Sacrifice,  as  a  mere  external  work  is  rejec- 
ted (Prov.  15:  8).  Among  the  exhortations  in  Prov. 
4:  20-27  the  greatest  stress  is  laid  (v.  23)  upon  keep- 
ing the  heart  (''above  all  that  thou  guardest"). 

[Analysis:  1)  Subjective  wisdom  aims  at  the  sanctification  of 
the  heart;  2)  conviction  of  sin  is  demanded.] 

§  242.    The  Ethics  of  the  Proverbs. 

Notwithstanding  what  has  been  said,  it  must  be 
confessed  that  the  wisdom  of  the  Proverbs  is  chiefly 
concerned  with  the  sphere  of  the  externa/  life.  The 
ethics  of  the  Proverbs  is  of  an  undeniable  negative 
character,  and  presents  by  reason  of  the  constant  re- 
flection upon  the  end  designed  bj  that  which  they 
recjuire,  an  appearance  of  coldness  and  extreme  mode- 
ration. The  impelling  power  of  love  is  wanting  as  a 
motive. 

In  consequence  of  this  negative  character,  it  is 
TEither  Justice  than  love  which  is  the  duty  a  man  owes 


THE  ETHICS  OF  THE  PROVERBS. 


323 


to  his  neighbor ;  and  it  has  even  been  a  matter  of  re- 
proach against  the  ethics  of  these  maxims,  that  they 
sometimes  border  upon  the  recommendation  of  a 
selfish  prudence.  But  the  Book  of  Proverbs  has  nu- 
merous maxims,  which  relate  to  the  practice  of  those 
duties  resulting  from  the  principle  of  love,  placability 
being  inculcated  (Pro v.  10:  12);  the  love  of  enemies 
(25:  21,  22);  peaceableness  (17:  14;  20:  3);  gentleness 
and  patience  (15:  1,  18);  forbearance  to  the  poor 
(22:  22),  in  impressing  which  last  named  virtue,  it  is 
expressly  stated  that  the  Creator  is  honored  by  him 
that  hath  mercy  on  the  needy  (14:  31). 

[Analysis:  1)  The  ethics  of  theBook  of  Proverbs  mainly  negative; 
2)  more  stress  is  laid  on  justice  than  love;  3)  but  the  principle  of 
love  is  also  urged.] 


CHAPTER  m. 

MORAL  GOOD. 

§  243.    The  Realization  of  the  Moral  Good  in  the  Individual 

Life. 

The  teaching  of  the  Hhokhma  concerning  the  pos- 
session of  earthly  good  is  entirely  based  upon  the 
Mosaic  doctrine  of  retribution.  What  this  express- 
es as  the  shall  of  promise  and  threatening,  is  an- 
nounced in  Proverbs  as  a  fact,  and  that  ^^dth  the  as- 
surance arising  from  direct  experience  (13:  9,  21).  A 
number  of  sayings  on  this  subject  are  found  in  the 
speeches  of  the  three  friends  of  Job,  who  explicitly 
aim  to  exhibit  the  actual  reality  of  the  Divine  law  of 
retribution.  That  the  life,  which  is  the  reward  of  ms- 
dom,  is  regarded  both  in  ProA^erbs  and  in  the  legal 
doctrine  of  retribution  as  earthly  and  of  this  world, 
is  generally  admitted;  the  question,  however,  is 
whether  the  teaching  of  Proverbs  is  limited  thereto. 
Ewald,  in  particular,  asserts  that  Proverbs  teaches  a 
happy  life  in  another  world.  Upon  the  whole  it  is 
worthy  of  note  that  the  Proverbs  make  mention  of 
Sheol  (Rephaim),  only  when  speaking  of  the  final  lot  of 
the  wicked.  It  is  thither  that  the  paths  of  the  adul- 
teress lead  (Prov  2:  18;  5:  5;  7:  27;  9:  18);  while  not 
a  word  is  said  of  the  passing  of  the  pious  and  the 
Avise,  also,  into  Sheol,  the  Hades  of  the  New  Testa- 
ment. The  Book  of  Proverbs  draws,  so  to  speak,  a 
veil  over  the  state  of  the  righteous  in  Hades. 

The  doctrine  of  the  Hhokhma  has  often  been  desig- 


REALIZATION  OF  THE  MORAL  GOOD.  325 

nated  as  pure  Eudemonism,  /.  e.  as  teaching  that  wis- 
dom and  righteousness  are  but  means  for  the  attain- 
ment of  prosperity  as  the  proper  object  of  Kfe.  On 
the  contrary,  however,  it  could  not  be  more  distinctly 
stated  than  it  is  in  the  Book  of  Proverbs,  that  it  is 
wrong  to  make  earthly  prosperity,  in  and  for  itself, 
the  object  of  life  (Prov.  11:  4,  28;  15:  16;  etc.).  The 
beautiful  passage,  Prov.  30:  7-9,  may  especially  be 
mentioned,  as  showing  how  earthly  prosperity  is  ever 
to  be  prized  only  in  proportion  as  it  is  accompanied 
by  godly  and  righteous  conduct. 

[Analysis:  1)  Stress  is  laid  on  the  doctrine  of  retribution;  2)  is 
the  teaching  of  Proverbs  limited  to  earthly  retribution?;  3)  the 
teaching  concerning  Sheol ;  5)  earthly  prosperity  is  not  the  true 
object  of  life.] 

§  244.    Realization  of  Moral  Good  in  the  various  Social 
Spheres. 

Moral  good  is  not  realized  in  individual  life  alone, 
but  also  in  the  various  social  spheres. 

1)  Domestic  happiness  is  the  chief  of  those  good 
things  with  which  the  fear  of  God  is  rewarded.  Both 
the  conjugal  and  the  parental  relations  are  regarded  by 
the  Hhokhma  with  a  moral  and  religious  seriousness, 
the  like  of  which  is  not  found  in  any  one  of  the  na- 
tions of  antiquity.  Marriage  is  designated  as  a  cove- 
nant of  God  (Prov.  2:  17).  "House  and  riches  are  an 
inheritance  from  fathers :  but  a  prudent  wife  is  from 
the  Lord"  (Prov.  19: 14),  /.  e.  marriages  are  made  in 
heaven.  No  sin  is  more  frequently  or  more  sharply 
reproved  in  Proverbs  than  the  violation  of  conjugal 
fidelity  (Prov.  2: 12-22;  5:  1-23;  6:  23-35;  7:  1-27). 
With  this  corresponds  the  appreciation  of  the  bless- 
ing of  children.  Hence  it  is  expressly  required  that 
children  be  carefully  trained,  by  strict  discipline  and 


326  WISDOM. 

relio'ioiis  and  moral  instruction.  Parents  are  also 
warned  to  begin  the  instruction  of  their  children  be- 
times, and  thus  to  retain  them  for  their  whole  life.  A 
complete  statement  of  the  educational  precepts  given 
in  Proverbs  would  here  be  out  of  place.  It  may  suffice 
to  point  out  how  earnestly  diligence  is  insisted  on,  and 
sloth  branded  as  a  contemptible  thing  (6:  6-11;  10: 
26;  15:  19;  19:  15,  24;  20:  4,  13;  26:  13-16);  how 
temperance  (13:  25;  23:  19-21)  and  chastity  are  re- 
quired, and  temptations  to  unchastity  warned 
against  (7:  5-23;  23:  26-28).  The  education  oigir/s 
is  never  separably  treated  of  in  Proverbs.  It  is  a  self- 
evident  assumption  that  they  too  were  instructed  in 
the  law.  The  end  contemplated  in  female  education 
may  be  perceived  from  the  description  of  the  excellent 
woman  in  Prov.  31:  10-31,  and  the  jjassages  Prov. 
11:  16,  22;  12:  4:  etc.  Modesty  and  moral  tact  are 
the  ornaments  of  woman  (Prov.  11:  22). 

2)  Political  life  and  well-ordered  civil  institutions  are  re- 
garded as  component  parts  of  moral  good.  The  view 
that  kings  and  judges  are  the  organs  of  the  Divine 
government  of  the  world,  and  vice- regents  of  the 
Supreme  Euler  and  Judge,  and  that  as  such  they  are 
appointed  to  administer  justice,  especially  by  execut- 
ing severe  judgment  upon  the  wicked,  forms  the 
foundation  of  a  whole  series  of  proverbs  (Prov.  16: 
12-15;  20:  8,  26;  etc.).  All  political  wisdom  is  com- 
prised in  the  saying:  "Righteousness  exalteth  a  na- 
tion, but  sin  is  a  reproach  to  any  people"  (Prov. 
14:34). 

[Analysis:  1)  Stress  is  laid  upon  domestic  happiness;  2)  mar- 
riage is  of  God;  3)  conjugal  infidelity  sharply  reproved;  4)  children 
are  to  be  carefully  trained;  5)  special  virtues  are  to  beinculcated; 
6)  education  of  girls ;  7)  the  secret  of  success  of  a  nation.] 


CHAPTEB  IV. 

THE  ENIGMAS  OF  HUMAN  LIFE. 

§  245.    The  Enigmas  Themselves. 

That  which  above  all  else  gave  rise  to  the  struggle 
between  faith  and  doubt,  Avas  the  perception  that  the 
actual  course  of  events  did  not  harmonize  with  the 
postulate  of  the  doctrine  of  retribution,— th^t  the  God 
w^ho  judges  righteously  did  not  make  His  righteous 
judgment  evident  in  what  befell  either  nations  or  in- 
dividuals. It  is  on  this  account  that  Job  is  so  often 
reproached  by  his  friends  for  resembling  the  wicked 
by  disputing  the  Divine  retribution.  While  the  per- 
j)lexities  caused  by  the  fortunes  of  nations  were  solved 
for  the  prophets  by  the  view  afforded  them  of  the 
consummation  of  the  Divine  kingdom,— of  the  day  of 
the  Lord  w^hen  judgment  and  deliverance  should 
manifest  the  Divine  righteousness,— it  Avas  concerning 
the  enigmas  of  individual  life,  presented  hj  the  pros- 
perity of  the  wicked  and  the  calamities  of  the  godly, 
that  the  reflecting  mind  of  the  Old  Testament  sages 
struggled  to  obtain  light.  Several  of  the  Psalms 
dAvell  on  this  matter,  Avhich  is  the  special  subject  of 
the  whole  Book  of  Job. 

[Analysis:  1)  The  doctrine  of  retribution  does  not  seem  to  be 
actually  carried  out  in  this  life;  2)  the  case  of  nations  could  be 
explained;  3)  but  the  enigmas  of  the  individual  life  not  so  clear; 
4)  the  problem  discussed  in  the  Book  of  Job.] 

§  246.    The  Struggle  to  solve  the  Enigmas  relating  to  this 
Subject  in  the  Psalms. 

in  those  Psalms  which  relate  to  the  contradiction 
existing  between  the  moral  Avorth  of  an  individual 


328  THIS  SUBJECT  K\  TUE  PSALMS. 

and  his  external  circumstances,  we  generall}'  fiiid 
that  the  knot  is  not  untied,  but  simply  cut.  The 
wicked  who  think  themselves  so  secure  will  surely  per- 
ish, and  in  prayer  the  Psalmist  surmounts  every 
hindrance.  See  especially  the  supplicatory  Psalms 
(3,  4,  5,  7,  etc.).  Another  special  feature  is  to  be  re- 
marked in  those  Psalms  in  Avliich  that  judgment  upon 
his  enemies  which  the  Psalmist  confidently  entreats 
is  also  in  measure  announced— the  so-called  impreca- 
tory Psalms,  of  which  Ps.  59,  69,  and  109  are  the 
strongest.  Instead  of  being  shocked  at  them,  we  need 
simply  to  understand  them.  And  it  is  easy  to  per- 
ceive that  what  we  find  in  them  is  no  private  feeling 
of  anger  venting  itself  in  curses,  but  that  they  are 
the  product  of  a  zeal  for  the  honor  of  that  God  who 
is  attacked  in  His  servants  (Ps.  69:  9). 

The  New  Testament  itself  knows  of  no  other  final 
reconciliation  of  the  contradiction  introduced  into 
the  world  by  the  great  existence  of  evil  than  that 
which  is  accomplished  by  judgment.  But  the  differ- 
ence between  the  two  Testaments  lies  in  the  circum- 
stance that  the  Old  Testament,  referring,  as  far  as 
retribution  is  concerned,  exclusively  to  this  life,  does 
not  afford  the  same  scope  for  the  Divine  long-suf- 
fering as  the  New,  and  must  demand  an  actual  and 
adequate  sentence,  an  infliction  of  judgment  upon 
the  ungodly  within  the  limits  of  earthl}^  existence. 
The  solution  furnished  by  certain  Psalms  is  not  a 
dogmatic  one,  /.  e.  no  doctrine  actually  leading  be- 
yond the  limits  of  ^losaism  is  arrived  at.  It  is  rather 
a  solution  which  is  subjective  and  persona/.  The  com- 
munion with  God  to  which  the  Psalmist  has  been  ad- 
mitted asserts  itself  with  such  strength,  that  he  not 
only  finds  therein  his  full  compensation  for  the  pros- 
perity of  the  wicked,  but,  rising   for  the   moment 


ENIGMAS  IN  THE  BOOK  OF  JOB.  329 

superior  to  death  and  Sheol,  knows  himself  to  be  in- 
separably united  to  God.  The  first  chief  passage  in 
which  the  feeling  of  saving  and  indissoluble  union 
with  God  is  poured  forth  is  Ps.  16.  To  this  feeling  we 
must  certainly  refer  such  passages  as  Ps.  48:  14  and 
68:  20,  which  some  have  also  interpreted  of  deliver- 
ance from  death  in  the  New  Testament  sense.  In  Ps. 
73:  26,  the  Psalmist  expresses  his  confidence  that 
even  if  his  heart  fails  in  death,  his  communion  with 
God  cannot  be  dissolved. 

Still,  even  in  these  passages,  we  have  no  direct  word 
from  God  for  this  hope  to  lean  on;  they  express 
rather  the  postulate  of  faith,  that  for  the  just,  exist- 
ence must  issue  in  glory,  and  in  the  permanent  pos- 
session of  communion  with  God.  The  seals  of  death  and 
Sheol  remain  as  yet  unbroken  in  the  Old  Testament, 
as  is  so  strongly  and  incisively  expressed  in  Ps.  88. 
The  conquerer  of  death  and  Hades  had  not  yet  come. 
The  question  whether  the  announcement  of  the  resur- 
rection of  the  dead  made  by  the  prophets  finds  an 
echo  in  the  Psalms,  has  been  variously  ansAvered.  We 
cannot  quote  Ps.  90:  3,  nor  141:  7  in  favor  of  the  af- 
firmative view,  as  has  been  done  by  some,  but  pos- 
sibly Ps.  22:  25-31  may  refer  to  the  resurrection. 

[Analysis:  1)  The  Psalms  do  not  solve  the  problem;  2)  lathe 
supplicatory  Psalms  the  knot  is  simply  cut;  3)  the  imprecatory 
Psalms;  4)  the  way  the  N.  T.  solves  the  problem;  5)  the  differ- 
ence between  the  views  of  the  two  Testaments;  6)  the  solution  of 
the  Psalms  are  subjective  and  personal;  7)  teaching  of  Ps.  16:  8— 
11;  8)  of  Ps.  48:  14;  68:  20;  9)  of  Ps.  73:  26;  10)  of  Ps.  88;  11) 
no  positive  reference  to  the  resurrection  in  the  Psalms.] 

§  247.  Solution  of  the  Enigmas  in  the  Book  of  Job. 

All  the  enigmas  with  which  Israelitish  wisdom  was 
occupied  are  discussed  in  the  Book  of  Job,  and  every 
solution  produced  upon  Old  Testament  soil  is  at- 


330  WISDOM. 

tempted.  A  fragment  of  Old  Testament  life  is  brought 
before  us,  and  it  is  shown  b}^  Job's  example,  liow  a 
righteous  man  may  fall  into  such  grievous  tempta- 
tion as  to  threaten  his  trust  in  God  with  shipwreck, 
and  how  the  struggles  of  faith  at  last  result  in  vic- 
tory. This  book  has  often  been  contrasted  with 
Mosaism,  as  coming  to  a  formal  rupture  with  the 
doctrine  of  retribution.  This  is,  however,  far  from 
being  the  case, — the  Mosaic  doctrine  of  retribution 
being,  on  the  contrary,  expressly  confirmed  by  the 
issue,  viz.  the  abundant  compensation  of  the  hero  of 
the  book  for  his  sufferings. 

This  book  teaches  us  to  recognize  a  four-fold  purpose 
in  human  suffering.  1)  There  is  a  penal  suffering  ysith 
which  God  visits  the  ungodly.  This  proposition  is 
discussed  in  manifold  aspects  b}^  the  three  friends  of 
Job  (see  especially  ch.  8;  15:  20-35;  ch.  18  and  20), 
and  at  last  conceded  by  Job  himself  (27:  11-23.  2) 
There  is  a /7/V//7^  cAas//5e/we/7f  imposed  upon  all  men, 
which  is  necessarily  due  to  the  natural  impurity  and 
sinfulness  of  human  nature,  and  must  accordingh^ 
be  borne  by  the  righteous  also.  This  is  the  doctrine 
which  Eliphaz  advances  in  his  first  speech,  in  explana- 
tion of  the  calamities  of  Job  (ch.  4),  where  in  verses 
12-16,  he  refers  to  a  revelation  imparted  to  him  in  a 
night  vision.  3)  There  is  also  a  special  testing  and 
purifying  of  the  righteous  imposed  upon  them  by  the 
love  of  God,  for  the  purpose  of  deliv^ering  them  from 
secret  pride,  of  leading  them  to  humble  and  penitent 
self-knowledge,  and  thus  insuring  to  them  the  Divine 
favor.  This  is  the  doctrine  which  Elihu  brings  for- 
ward in  Job  33:  14-30;  36:  5-15.  4)  There  is  a  suffer- 
ing which  is  designed  to  manifest  the  triumph  of  faith  and 
the  fidelity  of  the  righteous.    This  it  is  which  was  the 


The  doctrine  of  immortality.  331 

immediate  object  of  Job's  afflictions,  as  already  al- 
luded to  in  the  prologue  of  the  book,  and  evidenced  to 
all  in  the  epilogue. 

But  while  the  Book  of  Job  thus  offers  a  key  to  these 
afflictions  of  the  righteous,  it  at  the  same  time  fur- 
nishes reasons  for  believing  in  the  righteous  providence 
of  God,  from  the  consideration  of  His  character  and 
His  dominiom  over  nature.  1)  Divine  providence 
may  be  inferred  from  the  character  of  God.  The  funda- 
mental thought  of  the  profound  speech  of  Elihu  (Job 
34:  10  sqq.)  is:  God  by  reason  of  His  power  over  the 
world,  can  never  be  unjust.  God  cannot  be  unjust  to 
that  which  He  Himself  called  into  existence,  and 
maintains  therein.  He  so  directs  the  lot  of  individu- 
als and  nations,  that  right  is  also  at  last  made  mani- 
fest. 2)  But  Divine  Providence  may  also  be  inferred 
from  God's  dominion  over  nature.  This  proposition  is 
already  prepared  for  in  Job  28,  the  idea  being  there 
carried  out  that  man,  though  incapable  of  becoming- 
possessed  of  the  Divine  wisdom  itself,  is  yet  able  to 
recognize  its  traces  in  the  whole  economy  of  nature, 
and  may  therefore,  with  regard  to  the  Divine  appoint- 
ment of  human  life,  resign  himself  to,  and  fall  back 
on,  the  fear  of  God.  This  point  of  view  is  especially 
maintained  by  Elihu  in  36:  22  and  in  that  fine  pas- 
sage 37:  21-24  (a  storm  is  supposed  to  be  approach- 
ing). 

[Analysis:  1)  The  problem  of  the  Book  of  Job;  2)  the  Mosaic 
doctrine  of  retribution  confirmed;  3)  there  is  a  fourfold  purpose 
in  human  suffering;  4)  divine  providence  proved  from  the  charac- 
ter ol  God;  5)  and  from  His  dominion  over  nature.] 

§  248.    The  Doctrine  of  Immortality  in  the  Book  of  Job. 

The  question  which  still  remains  to  be  discussed  is, 
what   position  does  the  Book  of  Job,  which  keeps 


332  WISDOM. 

the  attention  directed  to  the  state  of  man  after 
death,  beyond  any  Book  of  the  Old  Testament,  oc- 
cupy with  regard  to  the  </oc/r//7e  of  immortalityl  The 
notion  that  its  direct  purpose  is  to  prove  the  doctrine 
of  the  immortaUty  of  the  human  soul,  rests  upon 
a  misconception.  It  is,  however,  true  that  in  it 
are  deposited  the  presuppositions  of  the  hope  of 
eternal  life.  A  remarkable  progress  is  in  this  respect 
manifested  in  this  book.  See  Job  7:  7-9;  10:  20-22; 
14:  7-15;  16:  18-22;  19:  25-27.  But  that  final  solu- 
tion of  all  enigmas,  that  the  sufferings  of  this  present 
world  are  not  Avorthy  to  be  compared  with  the  glory 
that  shall  be  revealed  in  the  children  of  God,  was  not 
discovered  by  Job,  nor  hj  the  Old  Testament  in 
general,  ^j  reason  of  the  constant  connection  exist- 
ing between  revealed  knowledge  and  the  facts  of  rev- 
elation, a  belief  in  eternal  life  which  should  be  truly 
stable  could  not  arise  until  the  acquisition  of  eternal 
life,  as  faith  in  Him  who  in  His  own  person  overcame 
death  and  brought  life  and  immortality  to  light,  and 
who  through  His  redeeming  work  has  perfected  also 
the  saints  of  the  Old  Testament  (Heb.  11:  40). 

[Analysis:  1)  The  object  of  the  Book  of  Job  has  often  been  mis 
understood;  2)  the  doctrine  of  immortality  clearly  taught;  3) 
but  still  imperfectly ;  4)  the  teaching  of  the  N.  T.] 


CHAPTER  V. 

THE    SOLUTION    ATTEMPTED    IN    THE    BOOK    OF    ECCLE- 

SIASTES. 

§  249.    Standpoint  of  this  Book.  Inquiry  concerning  Divine 
Retribution  and  Immortality. 

The  Book  of  Koheleth  or  Ecc/esiasfes  forms  the  con- 
clusion of  the  canonical  Old  Testament  Hhokhma. 
Its  standpoint  may  be  briefly  designated  as  that  of 
resignation— an  abandonment  of  the  attempt  to  com- 
prehend the  Divine  government  of  the  world,  the 
reality  of  which  to  fait/i,  it  however,  firmly  holds. 
This  book  is  equally  misunderstood  when  its  author 
is  credited  with  a  knowledge  bej^ond  the  limits  of 
the  Old  Testament,  and  especially  with  the  knowledge 
of  eternal  life,  etc.,  and  when  he  is  regarded  as  a 
fatalist. or  an  Ej)icurean.  So  little  does  this  book 
preach  infidelit}^,  that  its  author  does  not  surrender 
even  one  of  the  doctrines  transmitted  to  him.  That 
there  is  a  Divine  government  of  the  world,  that  there 
is  a  righteous  retribution,  faith  may  not  question  :  it 
is  the  how  of  these  matters  that  man  is  unable  to 
comprehend.  Man  is  not  able  to  understand  the  re- 
sult produced  by  the  God-ordained  course  of  the 
world.  This  appears  especially  in  respect  to  Divine 
Retribution.  Experience  is  seen  by  the  author  of  the 
Book  of  Ecclesiastes  to  be  always  at  variance  with 
the  adoption  of  this  doctrine.  To  this  is  added  the 
sad  experience  of  the  impunit}^  of  the  wicked.  Still  all 
this  must  not  destroy  the  postulate  of  faith  (Eccles. 
8:  12,  13). 


334  WISDOM. 

With  reference  to  the  question  whether  Ecclesiastes 

teaches  the  immorialify  of  man,  we  answer  that  the 

author  of  this  book  distinctly  assumes  that  there  is  a 

future  retribution.    Towards  the  close  of  the  book,  the 

author,   dismissing  all    the   doubts   resulting   from 

natural  observation,  positively  expresses  (Eccles.  12: 

7)  the  tenet  that  the  spirit  of  man  returns  to  God 

who  gave  it;  and  in  12:   14  compared  with  11:  9, 

that  God  will  bring  ever\^  secret  thing  to  judgment, 

whether  it  be  good  or  whether  it  be  evil.    We  cannot, 

however,  determine  from  the  book  the  author's  exact 

view  of  the  state  after  death,  nor  decide  in  what  sense 

he  teaches  a  future  judgment. 

[Analysis:  1)  The  standpoint  of  Ecclesiastes;  2)  the  author  is 
neither  a  fatalist  nor  an  Epicurean;  3)  he  does  aot  preach  infideli- 
ty; 4)  the  questions  at  issue;  5)  he  teaches  a  future  retribution.] 

§  250.    Moral  Teaching  of  the  Book  of  Ecclesiastes. 
Conclusion. 

The  moral  teaching  imparted  in  this  book  corre- 
sponds with  the  standpoint  of  resignation  which  it 
occupies.  Prudence,  moderation  in  all  things,  is  the 
quality  to  be  most  urgently  recommended.  The  glad- 
ness which  imparts  vigor  to  the  inner  life  is,  however, 
not  found  in  the  Preacher.  In  patient  composure,  the 
wise  man  does  at  all  times  just  that  Avhich  is  season- 
able and  commits  the  issue  to  God.  The  frame  of 
mind  possessed  by  the  Avise  man  in  the  midst  of  all 
this  composure  is  shown  in  Eccles.  7:  2—4.  Ecclesias- 
tes may  be  called  a  book  of  Avorldly  sadness,  not  the 
sadness  of  one  utterly  sick  of  life,  but  of  one  who, 
though  weary,  does  not  suffer  the  stimulus  of  eternity 
to  be  plucked  out  of  his  heart,  and  who  has  rescued 
his  fear  of  God  out  of  the  ruins  of  his  earthly  hopes 


CONCLUSION.  335 

and  schemes.  The  dialectics  of  the  Book  of  Eccle- 
siastes,  with  their  mainly  negative  result,  forms  a 
transition  from  the  Old  to  the  New  Testament.  For  from 
a  persuasion  of  the  vanity  of  all  earthly  good,  arises 
the  longing  after  the  eternal  and  saving  blessings  of 
the  New  Testament,  and  the  desire  for  the  coming 
of  that  immutable  kingdom  of  God  announced  by 
prophecy,  in  which  the  inquiries  of  Old  Testament  and 
all  other  wisdom  have  found  their  enduring  object. 
In  no  other  book  does  the  Old  Testament  appear  so 
much  as  in  the  Book  of  Ecclesiastes,  as  "that  which 
is  becoming  old  and  waxing  aged  and  nigh  unto  van- 
ishing away"  (Heb.  8:  13). 

[Analysis:  1)  The  moral  teaching  of  the  Book  of  Ecclesiastes;  2) 
the  book  of  sad  resignation  ;  3)  the  book  of  transition  from  the 
Old  to  the  New  Testament.] 


SELECT  LITERATURE 

OF 

BIBLICAL  THEOLOGY  OF  THE  OLD  TESTAMENT. 

1.      OF  BIBLICAL  THEOLOGY  IN  GENERAL. 

1.  Beck,  J.  T.  ChristUcheLehrwissenschaft.  Stuttgart,  1841. 

2.  Bennett,  W.  H.    The  Theology  of  the  Old  Testament. 
New  York,  1896. 

3.  Briggs,  C.  A.    Biblical  Study,  etc.    Pp.  367—405.    New 
York,  1883. 

4.  Buddeus.  J.   F.     Historia  Ecclesiastica    Veteris  Testa- 
menti,  etc.    Ed.  3.    2  Bde.  1726, 1729, 

A  work  of  permanent  value. 

5.  Foster,  R.  V.    Old  Testament  Studies.    Chicago,  1890. 

6.  Glassius,  Sal.    Philologia  Sacra,,  etc.    Leipsic,  1705. 

This  edition  by  Olearius  is  the  best. 

7.  Haevernick,   H.   A.  C.     Vorlesungen  ueber  die  Theol.  des 
A.  T.    2nd  ed.  1863. 

8.  Hofmann,  J.  Chr.  K.    Der  Schriftheweis.    3  Bde.  2.    Aufl. 
Noerdlingen  1857—1860. 

9.  Kayser,  A.    Die  Theol.  des  A.  T.    Strassburg,  1886. 

10.  Koehler,  A.  Biblische  Geschichte  des  Alten  Testaments. 
2  Bde.     Erlangen  1877—89. 

11.  Luz,  S.    Bibl.  Dogmatik.     1877. 

12.  Oehler,  G.  F.  Theology  of  the  Old  Testament.  Edited 
by  Day.  New  York,  1883.  Third  German  edition.  Stutt- 
gart, 1891. 

13.  Piepenbring,  C.  Theology  of  the  Old  Testament.  Transl. 
from  the  French.     New  Y^ork,  1893. 

14.  Riehm,  E.    Alttestamentliche  Theologie,  1890. 

15.  Roos,  M.  F.  Einleitung  in  die  biblischen  Geschichte  des 
Alten  Testaments,  etc.     Reprinted.    Stuttgart,  1876. 

16.  Schlottraann,  Konstantin.  Kompendium  der  bibl.  Theo- 
logie des  A.  und  N.  T.     2nd  ed.,  Leipsic,  1894. 

17.  Schultz,  F.  W.  Theologie  des  Alten  Testaments.  In 
Zoeckler's  Handbuch  der  theologische'n  Wissenschaften. 
Noerdlingen,  1889. 


SELECT    LITERATURE.  337 

18.  Schultz,  Herm.  Alttestamentliche  Theologie.  Fifth  ed. 
189H.  Trausl.  of  the  4th  ed.  into  English.  2  vols.  Edin- 
burgh, 1892. 

Valuable  articles  on  special  topics  will  be  found  in  the  Dic- 
tionaries and  Encyclopaedias  edited  b.vFairbairn,  Hamburger, 
Herzog-Plitt-Hauck,  Kitto-Alexander,  M'Clintock-Strong, 
Riehm,  Schaff-Herzog,  Schenkel,  Smith-Hackett-Abbot,  and 
Winer. 

2.      OF  THE  ANGELS. 

1.  Barry,  Alfred.  Articleon  Ans^eJsm  Smith's  Bible  Dictionary. 
Compare  especially  the  full  literature  given  by  Hackett  and 
Abbot,  covering  the  whole  subject  (Jewish  notions,  Early 
Fathers,  Representation  in  Christian  Art,  "Angel  of  Jeho- 
vah", Modern  works). 

2.  Duke,  H.  H.  TAe  iJo/j^  Azi^e/s;  their  nature  and  employ- 
ments as  recorded  in  the  Word  of  God.    London,  1875. 

3.  Dunn,  L.  R.     The  Angels  of  God.    New  York  1881. 

4.  Godet,  F.  Studies  on  the  Old  Testament.  Third  edition. 
New  York,  1884. 

5.  Hengstenberg,  E.  W.  The  Books  of  Moses  and  Egypt. 
Andover,  1843. 

6.  Hofmann,  J.  Chr.  K.    Der  Schriftbeweis.  \o\.  1.^14:— ^0^. 

7.  Kurtz,  J.  H.  Die  Ehen  derSoehne  Gottes,  etc.  Berlin,  1857. 

8.  Ode,  J.    Commentarius  de  Angelis.    Traj.  ad  Rhen.,  1739. 

An  exhaustive  work  of  more  than  1100  quarto  pages. 

9.  Whately,  R.  Scripture  Revelations  concerning  Good 
and  Evil  Angels.    Philadelphia,  1856. 

Seethe  various  Lexicons  on  Angels,  Cherubim,  Gabriel,  Mi- 
chael, Seraphim.  Angel  of  Jehovah,  etc. 

See  works  on  Biblical  Theology  and  Systematic  Theology. 
The  literature  of  this  subject  is  immense. 

3.     OF  CREATION. 

1.  Birks,  T.  R.  The  Scripture  Doctrine  of  Creation,  etc. 
New  York,  1875. 

2.  Buddensieg,  R.  Die  Assyrischen  Ausgrabungen  und  das 
Alte  Testament.    Heilb.,  1880. 

3.  Calderwood,  Henry.  The  Relation  of  Science  and  Religion. 
Pp.  13—323.    New  York,  1881. 

4.  Dawson,  J.  W.  Nature  and  the  Bible.  Pp.  257.  New 
York,  1875. 

5.  Dawson,  J.  W.  The  Origin  of  the  World,  etc.  New  York, 
1877. 

6.  Delitzsch,  Franz.  Commentary  on  Genesis.  4th  edition, 
2  vols.    New  York  1889.     Facile  princeps. 


338  SELECT  LITERATURE. 

7.  Godet,  F.    Biblical  Studies  on  the  Old  Testament.    New 
York,  1884. 

8.  Grant,  P.  W.    The  Bible  Record  of  Creation  True  for 
every  Age.    1877. 

9.  Guyot,  A.    Creation,  etc.    New  York,  1884. 

10.  Kurtz,  J.  H.    The  Bible  and  Astronomy.    Philadelphia, 
1861.    (Fifth  German  Edition,  1865). 

11.  Lewis  T.     The  Six  Days  of  Creation,  etc.    Pp.416.    New 
York,  1879. 

12.  Luthardt,  C.  E.    Fundamental  Truths  of  Christianity. 
Edinburgh,  1869.       • 

13.  McCaul,  A.     The  Mosaic  Record  of  Creation.    In  Aids  to 
Faith.    London,  1861. 

14.  Pratt,  John  H.    Scripture  and  Science  not  at  Variance. 
Seventh  edition.     London,  1872. 

15.  Reusch,  F.  H.    Nature  and  the  Bible.    1886. 

16.  Schultz,  F,  W.    Die  Schoepfungsgeschichte  nach  Natur- 
wissenschaft  und  Bibel.    Gotha,  1865. 

17.  Zoeekler,  O.    Die  Urgeschichte  der  Erde  und  des  Men- 
schen.    Guetersloh,  1868. 

18.  Zoeekler,  O.    Geschichte  der  Beziehungen  zw.  Theol.  und 
Naturwissenscbaft,  etc.     2  vols.     Guetersloh,  1876—79. 

4.     OF  GOD. 

1.  Alexander,  W.  Lindsay.    The  Connection  and  Harmony 
of  the  Old  and  New  Testaments.    London,  1853. 

Also  the  same  author's  Articles  in  Kitto  (Alexander's  edi- 
tion). 

2.  Ewald,  H.     Revelation.    Its  Nature  and  Record.    Edin- 
burgh. 

3.  Ewald  H.    Old  and  New  Testament  Theology.    Edin- 
burgh, 

4.  Hengstenberg,  E.  "W.    Dissertations  on  the  Genuineness 
of  the  Pentateuch.    2  vols.    Edinburgh,  1847. 

5.  Hoelemann,  H.  G.    Bihelstudien.    Vol.  1.     Leipsic,  1861. 

6.  Noeldecke.     Ueber  den  Gottesnamen  El.    Berlin,  1880. 

7.  Oehler,   G.  T.     Articles  on  Elohim  and  Jehovah  in  Herzog, 
Grst  edition.  |Re-written  by  Delitzch  for  the  second  edition. 

.8.    Schmieder.    Betrachtungen  Ueber  das  hohepriesterliche 
Gebet.    1848. 

*'A  book  which  is  not  known  so  well  as  it  deserves  to  be" 
(Oehler). 
9.    Wright,  W.  A.    Article  on  JeZzo Fa 7i  in  Smith's  Bible  Dictio- 
nary. 

See  works  on  Old  Testament  Theology  already  cited,  and 
works  on  Systematic  Theology. 


SELECT  LITERATURE.  339 


O.     CRITICISM. 

1.  Baudissin,  W.    Studien  zur  sew  it.  Religionsgescbichte. 
1876—78. 

2.  Baxter,  W.  L.    Sanctuary  and  SacrMce.  A  Keply  to  Well- 
hausen.     London,  1895. 

3.  Binnie,  W.     The  Proposed  Reconstruction  of  Old  Testa- 
ment History.     Third  edition.    Edinburgh,  ] 880. 

4.  Bissel,  E.  C.    The  Pentateuch,  its  Origin  and  Structure. 
New  York,  1885. 

This  volume  contains  a  list  of  some  3000  works  bearing 
on  the  Criticism  of  the  0.  T. 

5.  Boehl,  E.    Zum  Gesetz  u.  zum  Zeugniss.    Wien,  1883. 

6.  Boyce,  W.  B.    The  Higher  Criticism  and  the  Bible.    Lon- 
don, 1880. 

7.  Cave,  Alfred.    Inspiration  of  the  Old  Testament.  2nded. 
London,  1888. 

8.  Curtiss,  S.  S.    The  Levitical  Priests.    Edinburgh,  1877. 

9.  Douglas,   G.  C.  M.    Isaiah  One  and  His  Book  One.    New 
York,  1895. 

10.  Driver,  S.  K.    Introduction  to  the  Literature  of  the  O.  T. 
New  York,  1891. 

11.  Ellicott,  C.  J.    Christus  Comprobator.    London,  1891. 

12.  Girdlestone,  E.  B.    The  Foundations  of  the  Bible.    Lon- 
don. 

13.  Green,  W.  H.    Moses  and  the  Prophets.   New  York,  1883. 

14.  Green,  W.  H.    The  Hebrew  Feasts.    New  York,  1885. 

15.  Green,  W.  H.    The  Higher  Criticism  of  the  Pentateuch. 
New  York,  1895. 

16.  Green,  W.  H.    The  Unity  of  the  Book  of  Genesis.    New 
York,  1895. 

17.  Koenig,  F.  E.    The  Religious  History  of  Israel.    Edin- 
burgh. 

18.  Koenig,  E     Eiuleitung  in  das  Alte  Testament.    1893. 

19.  Kuenen,  A.     The  Religion  of  Israel,  etc.    3  vols.    London, 
1874-75. 

20.  Kurtz,  J.  H.    History  of  the  Old  Covenant.  3  vols.  1859. 

21.  Leathes,  Stanley.    The  Law  in  the  Prophets.    London, 
1891. 

22.  Lex  Mosaica.  The  Law  of  Moses  and  the  Higher  Criticism. 
London  1894. 

Contains  14  important  articles  by  as  many  conservative 
writers. 

23.  Lias,  J.  J.  Principles  of  Biblical  Criticism.  London,  1893. 


3-iO  SELECT     LITERATURE. 

24.  Robertson,  James.    The  Early  Religion  of  Israel.    Edin- 
burgh. 

25.  Rupprecht,  E.    Des  Ratsels  Losung.    1895. 

26.  Schrader,  E.     The  Cuneiform  Inscriptions  and  the  Old 
Testament.    2  vols.    London,  1885—86. 

27.  Schmauk,  T.  E.     The  Negative  Criticism  and  the  Old 
Testament.    1894. 

28.  Stebbins.    A  Study  of  the  Pentateuch.    Boston,  1881. 

29.  Smith,  W.  Robertson.     The  Old  Testament  in  the  Jewish 
Ch urch.     New  York,  1881 . 

30.  Watts,  Robert.   The  Newer  Criticism  and  the  Analogy  of 
Faith.     Third  edition.    Edinburgh,  1882. 

31.  Yos,  G.    The  Mosaic  Origin  of  the  Pentateuchal  Codes. 
1886. 

32.  Zahn,  A.    Das  Deuteronomium .    Guetersloh,  1890. 

6.      OF  PROPHECY. 

1.  Baudissin,  W.  Die  Gesch.  des  Alt.  Priestertbums,  Leipsic, 

1889. 

2.  Boehl,  E.  Christologie  des  Alten  Testamentes,  etc.  Wien, 
1882. 

3.  Briggs,  Charles,  A.    Messianic  Prophecy.  New  York,  1886. 

4.  Dalman,  G.  H.  Der  leidende  und  der  sterbende  Messias 
der  Synagoge.    1888. 

5.  Davidson,  John.  Discourses  on  Prophecy,  etc.  (Warbur- 
tonian  Lecture).    Fourth  edition.    London,  1839. 

6.  Delitzsch,  Franz.  Die  bihl.  prophet.  Theologie,  etc.  Leip- 
sic, 1845. 

7.  Delitzsch  Franz.  Mes-si/? /7  ic  PropAecj^.  Translated  by  Prof. 
Curtiss.     Edinburgh,  1880 

8.  Delitzsch,  Franz.  Old  Testament  History  of  Redemption. 
Edinburgh,  1881. 

9.  Delitzsch,  Franz.  Messianic  Prophecies  in  Historical  Suc- 
cession. Translated  by  Samuel  Ives  Curtiss.  Edinburgh, 
1891. 

10.  Diestel,  L.    Gescbichte  des  A.   T.  in  der  Christ.  Kirche. 
Jena,  1869. 

11.  Duhm,  B.    Die  Theologie  der  Propheten.    Bonn,  1875. 

12.  Fairbairn,  P.    Prophecy,   viewed  in  respect  to  its  dis- 
tinctive nature,  etc.     Second  edition,  1866. 

13.  Gloag,  Baton  J.     The  Messianic  Prophecies.    Baird  Lect- 
ures for  1879.     Edinburgh,  1879. 

14.  Green,  William  Henry.    Moses  and  the  Prophets.    New 
York,  1883. 


SELECT  LITERATURE.  341 

15.  Hengsteiiberg,  E.  W.     Christolo^y  of  the  Old  Testament, 
etc.     4  vols.     Edinburgh,  1854,  56,  58. 

16.  Hofmann,  J.  C.  K.    Weissaguug  u.  Erfuellung,  etc.  2  vols. 
Noerdlingen,  1841 — 44. 

17.  Kirkpatriek,  A.  F.     The  Doctrine  of  the  Prophets,    New 
York,  1893. 

18.  Koenig,   Edward.      Der  Offenharungshegriff  des  A.    T. 
Leipsic,  1882. 

19.  Kuenen,  A.    Prophets  and  Prophecy  in  Israel.    1877. 

20.  Kueper.     Das  Prophetenthum  des  Alten  Bundes.    1870. 

21.  Orelli,  C.  von.     The  Old  Testament  Prophecy  of  the  Con- 
summation of  God's  Kingdom,  etc.     Edinburgh,  1885. 

22.  Riehm,  E.     Messianic  Prophecy,  etc.    Edinburgh,  1875. 

23.  Smith,  J.  Pye.  The  Scripture  Testimony  to  the  Messiah, 
etc.     2  vols.    Fifth  edition.    Edinburgh,  1859. 

24.  Smith,  K.   Payne.    Prophecy  a  Preparation  for  Christ. 
Bampton  Lectures  for  1869.     London  1870. 

25.  Smith,  W.  R.     The  Prophets  of  Israel.    New  York,  1882. 

7.      OF  BIBLICAL  PSYCHOLOGY. 

1.  Beck,  J.  T.    Outlines  of  Biblical  Psychology.  Third  Edi- 
tion.   Edinburgh,  1877. 

2.  Delitzsch,  Franz.  ASystemof  Biblical  Psychology.  Second 
edition.     Edinburgh,  1869. 

3.  Goeschel.  Der  Mensch  nach  Leib,  Seele  und  Geist,  etc. 
Leipsic,  1856. 

4.  Haussmann,  J.  G.  F.  Die  Biblische  Lehre  vom  Menschen. 
1848. 

5.  Heard,  J.  B.  The  Tripartite  Nature  of  Man.  Fifth  edi- 
tion.    Edinburgh,  1885. 

6.  Laidlaw,  John.  The  Bible  Doctrine  of  Man.  Seventh 
series  of  Cunningham  Lectures.     Edinburgh,  1883. 

7.  Rudloff.  Die  Lehre  vom  Menschen  nach  Geist,  Seele,  und 
Leib.    1858. 

8.  Wendt.  Die  Begriffe  Fleisch  und  Geist  im  bibl.  Sprach- 
gebrauch.    Gotha,  1878. 

9.  Zockler,  Otto.  Die  Lehre  vom  Urstand  des  Menschen, 
etc.     Guetersloh,  1879. 

8.      OF  THE  SABBATH. 

1,  Cox,  Robert.     The  Literature  of  the  Sabbath  Question. 

2  vols.     Edinburgh,  1865. 

2.  Gilfillan,  James.  T/?e  ♦S'aftZ^atZ?  viewed  in  the  light  of  Rea- 
son, Revelation,  and  History,  with  sketches  of  its  Literature. 
New  York,  1862, 


342  SELECT    LITERATURE. 

3.  Hessey,  J.  A.  Sunday.  Its  Origin,  History,  and  Present 
Obligation.  Bampton  Lectures  for  1860.  Fourth  edition. 
London,  3880. 

9.     OF  SACRIFICES. 

1.  Baehr,  K.  C.  W.  T.  Symbolik  des  Mos.  Kultus.  2  Bde. 
Heidelberg,  1837,  39.  A  second  edition  of  first  volume  ap- 
peared in  1874, 

2.  Cave,  Alfred.  Tbe  Scriptural  Doctrine  ofSacriSce,  Edin- 
burgh, 1877. 

3.  Delitzsch,  F.  Commentary  on  Hebrews.  2  vols.  Edin- 
burgh, 1882. 

4.  Dillraann,  A.  Die  Buchev  Exodus  und  Leviticus.  Leipsic, 
1880. 

5.  Faber,  G.  S.  A  treatise  on  the  Origin  of  Expiatory  Sa- 
criSce.    London,  1827. 

6.  Hengstenberg,  E.  W.  Tbe  SacriSces  of  Holy  Scripture. 
Pp.  367—409  of  Commentary  on  Ecclesiastes  with  other 
Treatises.    Philadelphia,  1860. 

7.  Hengstenberg,  E.  W.  Egypt  and  tbe  Books  of  Moses. 
Edinburgh,  1845. 

8.  Jukes,  A.  Tbe  Law  of  tbe  Offerings,  etc.  Boston.  No 
date. 

9.  Keil,  C.  F.  Handbook  of  Biblical  Archeology.  Trans- 
lated from  the  German.  2  vols.  Edinburgh. 

10.  Kliefoth,  Th.    Liturgische  Abbandlungen.  Vol.  4.  1.  Der 
alt-und  neut.  Cultus.    Schwerin,  1858. 

11.  Kueper.    Das  Priesterthum  des  A.  Bundes.    Berlin,  1866. 

12.  Kurtz,  J.  H.    Sacrificial  Worship  of  tbe  Old  Testament. 
Edinburgh,  1863. 

13.  Magee,  Wm.   On  Atonement  and  Sacritice.  London,  1856. 

14.  Outrani.    Two  Dissertations  on  SacriSces, etc.  Translat- 
ed by  John  Allen.    London,  1828. 

15.  Philippi,  F.  A.    Kircblicbe  Glaubenslehre.    lY.  2.    Gue- 
tersloh,  1870. 

16.  Wangemann.    Das  Opfer  nacb  d.  h.  Schrift,  etc.    2  Bde. 
Berlin,  1866. 

See  the  various  articles  on  this  topic  in  the  Lexicons  of 
Herzog,  Kitto,  Riehm,  Smith,  and  Winer. 

10.      OF  SIN. 

1.  Mueller,  Julius.  The  Christian  Doctrine  of  Sin.  Translat 
ed  from  the  Fifth  Edition  of  theGerman.  2  vols.  Edinburgh, 
1868.     Sixth  German  Edition.     2  vols.     Stuttgart  1877. 

2.  Philippi,  F.  A.  Die  Lehre  von  der  Suende.  In  third  vol- 
ume of  his  "Kirchliche  Glaubenslehre",  pp.  1—250.  Third 
edition.     Guetersloh,  J 884. 


SELECT  LITERATURE.  313 

3.  Tholuck,  A.  Die  Lehre  von  der  Sueiide  u.  v.  Versoehner. 
9th  edition,  3870. 

4.  Tulloch,  John.  The  Christian  Doctrine  of  Sin.  New  York, 
(1S76). 

Compare  works  on  Systematic  Theology. 

11.   OF  THE  STATE  AFTER  DEATH. 

1.  Alger,  Wm.  R.  A  Critical  History  oftlie  Doctrine  of  a 
Future  Life.  Tenth  Edition.  With  a  complete  Bibliography 
by  Ezra  Abbot.     Boston,  1878. 

2.  Boettcher.  De  inferis  rebusque  post  mortem  futuris. 
Dresden,  1846. 

The  literature  of  the  subject  up  to  the  year  1844  is  given  in 
this  learned  work. 

3.  Cremer,  H.  Beyond  the  Grave.  With  an  Introduction  by 
A.  A.  Hodge,  New  York,  1886. 

4.  Goeschel,  C.  F.  Der  Mensch  nach  Leib,  Seele,  und  Geist, 
diesseits  undjenseits.    Leipsic,  1856. 

5.  Humphrey,  W.  G.  Tlie  Doctrine  of  a  Future  State.  Hul- 
sean  Lectures  for  1849.     London,  1850. 

6.  Loescher,  V.  E.  Auserlesene  Sammlung  der  hesten  und 
neueren  Schriften  vomZustand  der  Seele  naclidem  Tode. 
Dresden,  1735. 

7.  Luthardt,  C.  E.  Die  Lehre  v.  d.  letzten  Dingen.  3  Aufl. 
Leipsic,  1885. 

8.  Perowne,  J,  J.  S.  Immortality.  Hulsean  Lectures  for 
1868.     London,  1869. 

9.  Rinck,  H.  W.  Vom  Zustand  nach  dem  Tode.  Second  edi- 
tion.    Ludwigsburg  and  Basel,  1866. 

10.  Rudlofif.     Die  Lehre  vom  Menschen,  etc.    Second  edition. 
Gotha,  1863. 

11.  Spiess,  Edm.  Entwicl^elungsgeschichte  der  Vorstellungen 
vom  Zustande  nach  dem  Tode.    Jena,  1877. 

12.  Whately,  R.     View  of  the  Scripture  Revelations  concern- 
ing a  Future  State.    London,  1870. 

See  also  w^orks  on  Biblical  Psychology,  on  Eschatology, 
and  on  Systematic  Theology. 

12.   OF  THE  TABERNACLE  AND  THE  TEMPLE. 

1.  Atwater,  E.  E.    The  Sacred  Tabernacle  of  the  Hebrews. 

New  York,  1875. 

2.  Bannister,  J.  T.  The  Temples  of  the  Hebrews,  etc.  Lon- 
don, 1866. 

3.  Edersheim,  Alfred.  The  Temple.  Its  Ministry  and  Services 
as  they  were  in  the  time  of  Christ.    London.    No  date. 


344  SELECT    LITERATURE. 

4.  Keil,  C.  F.    Der  Tempel  Solomo's.    Dorpat,  1839. 

5.  Rig:geubach.    Die  Mosaiscbe  Stiftsbuette.  Second  edition, 
1867. 

13.      OF  THE  WISDOM  LITERATURE. 

1.  Job.    See  the  Commentaries  of  Cook,  Cox,  Davidson,  De- 
litzsch,  Dillmaim  and  Zoeckler. 

2.  Proverbs.    See  the  Cozzjzaezitaries  of  Delitzsch,  Plumptre, 
and  Zoeckler. 

3.  Ecclesiastes.    See  the  Commentaries  of  Cox,  Delitzsch,  Gins- 
burg,  Wright  and  Zoeckler. 


INDEX. 


Abaddon  and  death,  113—116 

Abel,  11 

Abraham,  45;  trial  of,  47—49, 
166 

Adonai,  66,  70 

Adultery,  sin  of,  146 ;  trial  of 
suspected,  147,  194,  195 

Ahab,  232 

Ahaz,  241,  242 

Altar,  the,  159 ;  meaning  of,161 

Amon,  243 

Amos,  235,  291 

Analogy  of  faith,  28 

Angel  of  the  Lord,  doctrine  of, 
88—91 

Angelology,  Mosaic,  91,  92; 
prophetic,  256—258 

Angels,  fall  of,  39  n.;  doctrine 
of,  256—258;  office  of,  257, 
258;  orders  of,  258,  259;  evil, 
262 

Aninia  and  Atiitnus,  102,  103 

Animal  offerings,  168;  ritual  of, 
171-174 

Anthropology,  98 — 111 

Anthropomorphisms,  74 

Anthropopathies,  77 

Apocalyptic  literature,  252 

Ark  of  the  Covenant,  159;  mean- 
ing of,  162 

Athaliah,  240,  241 

Atonement,  instrument  of,  162, 
173;  day  of,  162, 186;  ritual 
of,  188—190;  signification  of, 
191;  vicarious,  192,  193 

Attributes  of  God,  69—77 

Auberlen,  31 

Augustine,  27, 123 

Avenging  of  blood,  150 

Azazel,  188—190,  192,  262 


Baal,  232 

Balaam  and  Balak,  58 

Bara,  79 

Bath-Kol,  87 

Beck,  31,  98 

Bellarmine,  29 

Bengel,  29 

Biblical  Archaeology,  19 

Biblical  Introduction,  18 

Biblical  Theology,  see  Theology 

ofO.  T. 
Bigamy,  100 
Blessing  and  curse.  129 
Blood,  use  made'of,  136,  167, 

172—174, 186,  187 
Blood  revenge,  140,  150 
Body,  soul  and  spirit,  101 — 104 
Bottcher,  112 
Book  of  the  Law,  59n 
Bondage,  in  time  of  Patriarchs, 

151;  regulations  concerning, 

152 
Brazen  serpent,  58 
Burnt-offering,  176, 177 

Caihites,  40—42 

Canaan,  occupation  of,  60;  land 
of,  60,  61 

Canaauites,  60 

Candlestick,  the  golden,  158; 
meaning  of,  161 

Canon  of  Old  Testament,  21,  22 

Cedar,  194 

Chance,  82,  83 

CJierem,  60, 180. 

Cherubim,  form  of  the,  163, 164, 
258 

Children,  a  blessing,  100;  educa- 
tion of  by  parents,  147,  148 

Circumcision,  historical  origin 


3J:6 


of,  126;  religious  import  of, 

126,  127 
Compassion  of  God,  129 
Consciousness  after  death,   115 
Corporal  punishment,  142 
Courts  of  Justice,  140,  141 
Covenant,  the  Divine,  117;  the 

new,  with  Israel,  296,  297 
Creation,    account    of,  37,  38; 

doctrine  of,  78,  79;  design  of 

82 
Crusius  on  prophecy,  274 
Cuneiform  inscriptions,  38 
Curse  and  blessing,  128 
Cuvier,  38 
Cyrus,  249 

Dalman,  66 

Daniel,  248;  book  of,  265,  289; 
four  kingdoms  of,  293 

Darius,  250 

Dates  in  prophecy,  283 

David,  reign  of,  221;  unites  three 
theocratic  dignities,  222;  re- 
ligious development  of,  222; 
Psalms  of,  223;  form  of  wor- 
ship under,  223 

Day  of  the  Lord,  the,  172 

Dead,  kingdom  of,  114—116 

Death,  is  the  consequence  of  sin, 
112;  state  of  man  after,  113 
—116,  324,  325;  shall  be  de- 
stroyed, 299 

Decalogue,  the,  123—125 

Dedication,  feast  of,  208 

Delitzsch,  31,  38,  98;  on  Satan, 
40;  on  (Gen.  3:  15),  40;  on 
sacrifice,  40,  41 

Demons,  71 

Deuteronomy,  58,  59 

Divination,  prophecy  differs 
from,  279 

Divine  name,  meaning  of,  85, 86 

Divine  voice,  meaning  of,  87 

Divorce,  right  of,  147 

Dreams,  96 

Ecclesiastes,  stand-point  of 
book  of,  333, 334;  moral  teach- 
ing of  book  of,  334: 


Egypt,  Israel  in,  53—56 

£•?,  63,  64,  68 

Election  of  Israel,  118,  119 

El-Elyon,  63,  64 

Elijah,  116,  232,  233 

Elisha,  116,  232,  233 

Eloah,  63,  64 

EJoliim,  63—65,  68 

El-Shaddai,  63,  66 

Enoch,  41,  115,  116 

Esarhaddon,  237 

Esau,  50 

Eternity  oi  God,  69 

Evil,  origin  of,  39;  moral  and 

physical,  83,  84 
Ewald,  30 
Exegesis,  20 
Exodus,  book  of,  54 
Ezekiel,  245,  246 
Ezra,  administration  of,  251 

Faith,  of  Abraham,  47,  48;  be- 
longs to  sphere  of  heart,  104; 
justification  by,  267,  268;  de- 
finition of,  267 

Faithfulness  of  God,  75,  76 

Fall,  the  39,  107    ■ 

Family  inheritance,  to  be  pre- 
served, 149 

Fasting,  181 

Fatherhood  of  God,  118,   119 

Feasts  of  the  Jews,  197 

Fermentation  forbidden  in  of- 
ferings, 168,  169 

Flood,  tradition  of,  40—42 

Food- offering,  ritual  of,  168, 
169,  175 

Free-will  ofi'ering,  178 

Gabler,  30 

Gabriel,  259 

Gedeliah,  247 

Glory,  divine,  86,  87 

God,  Mosaic  idea  of,  63;  names 
of,  63,  64:  attributes  of,  69— 
77;  eternity  of,  69;  immuta- 
bility of,  69;  unity  of,  70;  is 
life,  69,  70;  universality  of  the 
idea  of,  70n;  Spirit  of,  94,  95; 
holiness  of,  71,  72;  omnipres- 


INDEX, 


34:7 


ence  of,  74;  spirituality  of,  74; 
righteousness  of,  75;  faithful- 
ness of,  75,  7G;  jealousy  of,  76, 
77;  relation  of,  to  the  world, 
78,  79;  meaning  of  name  of, 
85,  8G;  sight  of,  96,  97;  fa- 
therhood of,  118,  119;  counte- 
nance and  glory  of,  86, 87,  92; 
penal  justice  of,  129 
Guyot,  38 

Haggai,  250 

Ha3vernick,  31 

Ham,  44 

Hardening  of  heart,  84,  110 

Heart,  and  soul,  1.02, 103;  man 
is  characterized  by  his,  103; 
hardening  of  the,  84,  110 

Heathen,  how  related  to.  the 
kingdom  of  God,  290;  judg- 
ment upon,  292,-294;  shall 
be  admitted  into  the  kingdom 
ofGod,  302— 304 

Heaven,  host  of,  256—258 

Heiresses,  laws  concerning,  148 

Hengstenberg,  30;  on  prophecy, 
275 

Herder,  30 

Hereditary  sin,  109 

Hezekiah,  239,  242 

Hhakkamim  the,  228 

Hherem,  60,  180 

Hhokhma,  see  Wisdom 

High  Priest,  office,  136;  conse- 
cration of,  136;  makes  atone- 
ment for  himself,  189;  mean- 
ing of  dress  of,  136 

History  of  O.  T.,  19,  20,  Pen- 
tateuchal  period,  37 — 61; 
times  of  the  Judges,  211 — 215; 
of  the  undivided  kingdom, 
221—229;  of  the  Ten  Tribes, 
230—238:  of  the  kingdom  of 
Judah,  239—247;  of  exilic 
and  post-exilic  times,  248 — 
253 

Hofmann,  31 

Holiness  of  God,  71,72,  73 

Holy  Spirit,  94—96 

Holy  Place,  158, 161 


Holy  Place,  Most,  159 
Horns  of  altar,  160 
Hosea,  235 

Hosts,  God  of,  254—258 
Human  sacrifice,  166,  215 

Immortality,  106;  doctrine  of  in 
book  of  Job,  331,  332;  in  book 
of  Ecclesiastes,  333,  334 
Immutability  of  God,  69 
Incense,  altar  of,  158;  meaning 

of,  161 
lucense,  170 

Inheritance,  law  of,  148,  149 
Innocence,  state  of,  105,  106 
Isaac,  50 

Isaiah,  240,  241,  243 
Israel  in  Egypt,  53 — 55 
Israel,  election  of,  the  free  act  of 
God's  love,  118,  119;  the  ser- 
vant of  Jehovah,  121;  judg- 
ment upon,  290,  291;  restora- 
tion of,  295 — 298;  new  cove- 
nant with,  296,  297 

Jacob,  50,  51 

Japheth,  44 

Jealousy  of  God,  76,  77 

Jehoahaz,  244 

Jehoiakim,  241 

Jehosaphat,  239,  240 

Jehovah,  pronunciation  of,  66; 
signification  of,  67;  age  and 
origin  of  name,  67:  attributes 
derived  from  name,  69,  70; 
doctrine  of  Angel  of,  88 — 91; 
Sahaofh,  254—258 

Jehu,  234;  dynasty  of,  234,  235 

Jephthah,  narrative  of,  214 

Jeremiah,  240,  244,  247 

Jeroboam  I,  reign  of,  229,  230 

Jerusalem,  destruction  of,  246 

Jezebel,  232 

Joash,  241 

Job,  lessons  of  the  book  of,  330 

Joel,  241.  291 

Jonah,  235 

Joseph,  52 

Joshua,  53—61 

Josiah,  239,  243 


348 


INDEX. 


Jotham,  241 

Jubilee,  year  of,  202;  import  of, 
203 

Judah,  history  of  kingdom  of, 
239—247;  captivity  of,  246 

Judge,  office  of ,  211,212 

Judges,  times  of,  211,  212;  re- 
ligious condition  of  times,  212 
—215 

Judgment,  upon  Israel,  290, 291; 
upon  the  heathen  nations, 
292—294 

Jus  tcdionis,  141 

Justice,  the  course  of,  141, 142 

Justification  by  faith,  267,  268 

J^adosh,  71,  72 

Kapporeth,  the,  159;  meaning 
of,  162 

Keil,  49 

King,  law  concerning  a,  142, 
143;  consecration  of,  220 

Kingdom  of  God,  design  of,  288, 
289;  how  related  to  the  hea- 
then, 290 

Kurtz,  49,  123 

Lamech,  41,  42 

Law  and  Gospel,  27,  28 

Law,  the,  122:  tables  of,  123— 
125;  ceremonial  and  moral, 
264,  265 

Laving  on  of  hands,  in  offer- 
ings, 186,  187, 191 

Leper,  purification  of  the,  190 

Levirate  Marriage,  the,  149 

Levites,  the,  represent  the 
people  before  Jehovah,  181; 
official  functions  of,  131;  con- 
secration of,  132,  133;  social 
position  of,  133;  support  of, 
133,  183;  during  the  times  of 
the  Judges,  213;  service  of, 
organized  by  David,  224 

Life,  origin  of,  79,  80 

Logos,  the,  90 

Lord  of  Hosts,  doctrine  of,  254 
—258 

Lynch  law  forbidden,  140 

^alakh   Jehovah,  doctrine  of, 

88-91 


Malachi,  252;  book  of,  265 

Man,  idea  of,  98,  99;  divine 
image  of,  98,  99;  relation  to 
sex  and  race,  99, 100;  unity  of 
100;  constituent  parts  of,  101, 
102;  primitive  state  of,  105, 
106;  sin  in,  106—111;  state  of, 
after  death,  113—116,  324, 
325 

Manasseh,  243 

Marriage,  99;  law  of,  144;  con- 
tract, 145;  bars  to,  145;  dis- 
solution of,  146;  the  Levirate, 
148;  teaching  of  the  Proverbs, 
325 

Megiddo,  battle  of,  244 

MeJchizedek,  48,  49 

Men  ah  em,  235 

Mercy  seat,  159 

Messiah,  the,  yjromised  in  Gene- 
sis, 40;  in  the  Pentateuch,  306; 
the  son  of  man,  260;  two-fold 
view  of  coming  of,  305;  idea 
of,  defined,  306;  development 
of  idea  of,  307,  308;  office  and 
work  of,  309, 310;  a  suffering, 
311;  is  the  Branch,  309.  312 

Messianic  Psalms,  306,  307 

Michael,  259 

Miracle,  doctrine  of,  93,  94; 
significance  of,  232 

Monogamy,  100 

Monotheism,  54 

Mosaism,  33,  37;  subjects  dis- 
cussed under,  62 

Moses,  53-59 

Murder,  to  be  avenged,  150, 195 

Murphy,  38 

l^ahhi,  218 
Nahum,  245 
Name  of  God,  S6 
Names  of  God,  63—69 
Naming  of  a  child,  127 
Nations,  register  of,  44 
Nature,  Old  Testament  view  of, 

319; 
Nazaritism,  181, 182 
Nebuchadnezzar,  246 
Nehemiah,  251,  252 
Nephesh,  101,  113 


INDEX. 


349 


New  moon,  201 

New  Testament,  how  related  to 

Old,  25 
Nineveh,  destruction  of,  244 
Noah,  42,  43;  covenant  with, 

43,44 

Oath,  the,  141,  155 

Oehler,  32 

Offering,  see  Sacrifice;  idea  of, 
165;  pre-Mosaic,  40,  41,43, 
165,  166;  material  of  the,  168 
— 170;  animal,  168;  vegetable, 
168,  169;  burning  of,  174; 
various  kinds  of,  176;  burnt, 
176;  peace,  177—179 

Oil,  170 

Old  Testament,  how  related  to 
the  New,  25 

Old  Testament  Theology,  see 
Theology  of  O.T. 

Omnipresence  of  God,  74 

Omri,  dynasty  oi",  232 

Original  state  of  man,  105,  106 

Paradise,  43 

Parents,  relation  of,    to    chil- 
dren, 147,  148 
Passover,  laws  concerning,  204, 

205;  significance  of,  205,  206 
Patriarchs,  history  of,  47—52; 

the  twelve,  51 
Peace-offering,    name    of,    177; 

three  kinds  of,  178:  ritual,  178; 

signification  of,  179, 180 
Pentateuch,  divisions  of  sacred 

history  of,  37;  messianic  idea 

in,  306 
Pentecost,  significance  of,  207 
Perjury,  156 
Personality  of  God,  69 
Perspective  of  prophecy,  283 
Pharaoh,  110 

Philosophy  of  the  Hebrews,  315 
Picturing  God,  wrong,  73,  74 
Piepenbring,  31 
Plagues,  54, 128 
Poetry,  Hebrew,  227 
Polygamy,  100, 145 
Prediction,  a  characteristic  of 

prophecy,  281,  282 


Pre-existence  of  the  soul,  102 

Preservation  of  the  world,  80, 
81 

Priests,  calling  of  the,  134;  con- 
secration of,  134, 135;  main- 
tenance of,  136 

Primeval  Age,  history  of,  37— 
42 

Primitive  state  of  man,  105, 
106 

Prophecy,  nature  of,  270—280; 
psychological  definition  in  an- 
cient times,  272;  office  of 
prophecy,  281;  in  older  Pro- 
testant Theology,  273,  274; 
an  inward  intuition,  276;  il- 
lustrated by  analogies,  278; 
differs  from  divination,  279; 
prediction  an  element  of,  281, 
282;  peculiarities  of,  282—284; 
fulfilment  of,  284—287;  how 
interpreted,  304 

Prophet,  definition  of,  218,  270 

Prophets,  schools  of,  218,  219, 
233 

Prophetic  ofilce,  nature  of,  217; 
object  of,  218,  233;  close  of, 
252 

Prophetism,  33,  254 

Proverbs,  the  ethics  of  Book  of, 
322,  323;  the  family,  325;  the 
state,  326 

Providence,  divine,  82—84, 319, 
331 

Psalms,  Elohistic,  68n;  the  Mes- 
sianic, 306, 307;  imprecatory, 
328 

Pul,  235 

Punishment,  the  course  of,  141, 
142;  principleof,  141;  corporal, 
142;  vicarious,  192, 193 

Purification,  means  of,  193;  acts 
of,  193, 194 

Purifications,  Levitical,  193, 
194 

Purim,  feast  of,  208 

Race,  unity  of,  100 
Rechabites,  the,  234 
Redemption,    the   future,    298, 


350 


IXDEX. 


299,  the  restoration  ol  Israel, 
295—298;  the  reunion  of  the 
twelve  tribes,  298;  admission 
of  the  heathen,  802—304 

Rehoboam,  229,  240 

Remnant  of  Jacob,  the,  295, 
296 

Restoration  of  Israel ,  295—298 

Resurrection,  doctrine  of,  300, 
301 

Retribution,  the  Divine,  128, 
129,  239;  doctrine  of,  327, 
333 

Revelation,  biblical  idea  of,  18, 
23;  doctrine  of,  85;  general 
and  special,  23,  85;  historical 
progress  ol,  24,  25;  organs  of, 
96,  97;  and  prophecv,  273, 
274 

Riehm,  31 

Righteousness  of  God,  75;  of 
man.  111 

Ruach,  101;  Elohlm,  94,  95 

Sabbath,  antiquity  of,  198; 
origin  of,  19S;  idea  of,  199; 
celebration  of,  200;  of  new 
moon,  201 

Sabbatical  year,  laws  concern- 
ing, 202;  import  of,  203 

Sahaoth,  Jehovah,  254—258 

Sacred  seasons,  times  of,  196; 
celebration  of,  197 

Sacrifice,  nature  of  first,  40.  41, 
43;  Pre-Mosaic,  165;  meaning 
of,  154, 165;  material  of,  168 
—170;  ritual  of,  171—174; 
atoning,  188—192;  passover, 
205,  206;  prophecies  concern- 
ing, how  interpreted,  304 

Salvation,  O.  T.  experience  of, 
268 

Samaritans,  origin  of,  237;  en- 
mitv  of,  249 

Samuel,  216 

Sanctuary,  arrangement  of,  158; 
meaning  of,  159;  utensils  of, 
160;  rooms  of,  161 

Satan,  doctrine  of, 40, 260— 262 

Saul,  reign  of,  221 


Sargon, 236 

Sayce,  38 

Schlottman,  32 

Schultz,  31 

Schools  of  the  prophets,  218 
219,  233 

Scribes,  the,  252 

Seasons,  see  Sacred  seasons 

Sennacherib,  242     • 

Seraphim,  258 

Servantof  Jehovah,  121,  310 

Servants,  151,  152 

Sethites,  40- -42 

Seven,  the  number,  197 

Sex  and  race,  99 

Shallum,  235 

Shalmanezer,  236 

Shem,  44 

Sheol,  O.  T.  conception  of,  114 
—116,  324 

Shekhina,  the,  92,  93 

Shewbread,  table  of,  161 

Sin,  origin  of,  39,  83,  84;  God 
permits,  83,  84;  formal  and 
material  principle  of,  106, 107; 
O.  T.  names  for,  107,  108;  as 
an  inclination,  108;  heredi- 
tary, 108,  109;  degrees,  109, 
110;  connection  with  death, 
112;  ruinous  nature  of,  265, 
266;  guilt  of,  266 

Sin-offering,  184;  ritual  of,  185, 
186 

Sinai,  Israel  at,  56,  57 

Slavery,  151,  152 

Sodom  and  Gomorrah,  44 

Solomon,  reign  of,  225:  dark 
sides  of  reign  of,  228 

Sons  of  God,  91 

Sopherim,  149 

Soul,  related  to  bodv  and  spirit, 
101—104;  origin  of,  113;  state 
of,  after  death,  113—116 

Spener,  29 

Spirit  of  God,  94-96 

Spirit,  connection  with  bodv 
and  soul,  101— 104 

Spirituality  of  God,  74 

State,  the,  326 

Stier,  32 


351 


Suffering,  four-fold  purpose  of 

humau,  330 
Swearing,  155 
Synagogue,  the  great,  252 
Synagogues,  248 
Systematic  Theology,  20,  21 

Tabernacle,  158—161;  during 
the  times  of  the  Judges,  213 

Tabernacles,  feast  of,  207,  208 

Taxes,  the  theocratic,  183 

Temple,  building  of  the,  225; 
significance  and  dedication  of, 
226;  rebuilding  of,  250 

Ten  commandments,  123;  divi- 
sion of,  123,  124;  how  divided 
between  the  two  tables,  125 

Ten  tribes,  the  kingdom  of,  230 
—238;  captivity  of,  236 

Tent  of  testimony,  158—161 

Theology  of  Old  Testament, 
definition,  17;  how  related 
to  other  disciplines,  18;  sour- 
ces, 20;  scientific  stand-point 
of,  22;  history  of  cultivation 
of,  26—31;  divisions  of,  33; 
literature  of,  30 

Tiglath-Pileser,  236 

Tithes,  183 

Trespass-offering,  184;  ritual  of, 
185 

Trial  of  Abraham,  49 

Trichotomy  of  man,  101,  102 

Trinity,  doctrine  oi,  95  n 

Truth  of  God,  74 

Tsaddig,  75 

XJnchangeableness  of  God,  69, 

70 
Uncleanness,  194 
Unity  of  God,  70,  71 
Unity  of  race,  100 


Urim  and  Thummim,  139,  140 
Uzziah,  241 

Vegetable  offerings,  168,  169 
Vicarious  atonement,  192,  193 
Visions,  96 
Voice,  divine,  87 
Vows,  180:  three  kinds  of,  180, 
181 

Walsh,  38 

Washing-basin,  161 

Waving,  179 

Weeks,  feast  of,  207 

Wife,  144—147 

Wilderness,  wanderings  in,  55 
—58 

Wisdom,  Old  Testament,  prov- 
ince of,  228,  315;  a  special 
department  of  knowledge, 
315—317;  objective  principle 
of,  318—320;  subjective  ])rin- 
ciple  of,  321,  322;  an  attribute 
of  God,  318;  personified,  318; 
controls  human  affairs,  319, 
320 

Woman,  144—177 

Word  of  God,  in  worship,  155 

World,  creation  of,  37,  38,  78, 
79;  preservation  of,  80,  81 

Worship,  essential  character  of, 
154;  place  of,  157,  acts  of,  165; 
prophecies,  concerning  tem- 
ple, how  interpreted,  304 

Xerxes,  251 
Yah  we,  see  Jehovah 
Zachariah,  235 
Zeal  of  God,  76,  77 
Zedekiah,  246 
Zephaniah,  244 
Zerubbabel,  249 


Theological  Seminary-Speer  Library 


1   1012  01145  2036 


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